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UNITED STATES OF AMERICA. 



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SUGGESTED MODIFICATIONS 



REVISED VERSION 



NEW TESTAMENT. 



BY 



ELIAS RIGGS, D.D., LL.D., 

m:issio;xaky op the a. b. c f m at Constantinople. 



in- 





WARREN F. DRAPER. 

1883. 



^ 






^"^6 



Entered according to Act of Congress, in the year 1883, by 

WAR KEN F. DEAFER, 
in the Office of the Librarian of Congress, at Washington. 



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. c 



PEEFAOE 



In venturing to offer these suggestions of modifications in 
the Revised Version of the New Testament, I am far from 
claiming to possess all the helps which were at the command 
of members of the Revision Committee. Years ago I should 
have offered to the Christian public Suggested Emendations 
of the authorized English Version of the New Testament^ in 
the same spirit and on a similar plan with those which I offered 
on the Old Testament,-^ had it not been for the question of the 
Greek text. For an original investigation of that question I 
had not, and could not expect to have, either the time or the 
requisite helps. Like most of my brethren in the ministry at 
home and abroad, I must be content in the main with the gen- 
eral consensus of those who have both. It is matter of thank- 
fulness that that consensus approaches as nearly as it does to 
unanimity. 

I trust also that it will not be imagined that I desire to pull 
to pieces the work of the Revision Committees. It would 
take far more space than these suggestions occupy to mention 
the places in which, in my judgment, they have greatly 

1 Published by W. F. Draper in 1873, under the very kind editorial 
superintendence of Prof. J. H. Thayer of the Andover Theological Sem- 
inary, Secretary of the N. T. Company of American Revisers. 

(iii) 



IV PREFACE. 

improved the common version, removing many inaccuracies, 
infelicities, and inconsistencies. To say that they have not in 
all cases succeeded in avoiding inaccuracy, infelicity, or incon- 
sistency is simply to say that their work is the work of falli- 
ble men. But though all are fallible, yet " in the multitude 
of counsellors there is safety." 

In view of the many criticisms of their work already given 
to the public, I presume that a majority of the Revisers on 
both sides of the Atlantic are satisfied that their version needs 
to be retouched before it can be accepted (as I trust it will 
ultimately be) as the common version of all English speaking 
Christians. This may well be, as has been suggested by sev- 
eral of the reviewers, at the time of the publication of the 
Revised Version of the Old Testament ; for there are hundreds 
of passages so nearly, if not absolutely, the same in the New 
Testament as in the Old, that they certainly should be com- 
pared, and the two renderings harmonized. 

One suggestion I will venture to offer imprimis^ that in a 
re-examination of their published version the Revision Com- 
mittees should put the general care of the work into the hands 
of a sub-committee of at least three men, who should devote 
their whole time to it as long as it is in progress. Such a com- 
mittee would be able to render available all the aid offered 
from without, to watch over the thorough consistency and har- 
mony of the different parts of the version, and to report to 
the general committees the changes needed to secure these ob- 
jects. Devoting their whole time and energy to it, they would 
be far more likely to keep in mind the great variety of points, 
often minute, which demand attention in the progress of such 
a work, than ten times as many men of equal ability who are 
earnestly devoting six sevenths of their time to other duties. 



PREFACE. V 

I have DOt attempted to give all the suggestions which 
have occurred to me, nor to carry them through in their 
application to all passages similar to those noted. To do this 
would be almost to do over the entire work of the Revision 
Committees. 

It will be seen that in a large number of these suggestions 
I propose a return to the Authorized Version. This is not in 
all cases because I think " the old is better," but often because 
the new and the old seem to me equal in their fitness to ex- 
press the thought of the original, and in such cases, having 
regard to the place which the phraseology of the old version 
has in our religious literature, it seems to me that it should 
not be disturbed. 

One of the most delicate points in translating the Scriptures, 
is the renderinor of words which have no single and uniform 
representation in our language. For example, ^vxij must in 
Matt. 10 : 28 be rendered soul; but in Matt. 2:20, 6:25, 
Luke 14:26, John 10 : 11, etc., we must render it life. As 
to the question whether we are justified in giving the one ren- 
dering in Matt. 16 : 25, and the other in vs. 26, see my note 
on the latter verse. 

Another point of delicacy and difficulty is the use of the 
article. The Revisers were of course perfectly aware that 
the definite article is often used in Greek in cases where our 
idiom does not require or even permit it ; and yet in a num- 
ber of places they have imitated the Greek construction in 
this respect, as it seems to me, to the detriment of the render- 
ing. E.g. in Rom. 5:71 appreciate the argument for intro- 
ducing the article in rendering rov aya6ov, viz. that BiKatov just 
before is without it ; and yet in my judgment it mars the 
sense ; for 6 ayaOos is not here the good man generically, but 
1* 



VI PREFACE. 

a single good man. The force of the article I take to be such 
a man as is aya06<;, good or heneficieni, and this idea is better 
expressed in English by the indefinite than by the definite 
article. So in the several times repeated phrase, " There shall 
be weeping and gnashing of teeth," I see no gain in inserting 
the definite article either once or twice. If the object of the 
Eevisers in introducing it was to remove the ambiguity of the 
word there, this might have been done by repeating it, thus, 
^'' There shall there be weeping (or wailing) and gnashing of 
teeth," with less impression of change on the part of the 
reader. 

Another point requiring special care and discrimination is 
the rendering of prepositions. That the revisers have given 
much care to it, and have corrected many faulty renderings of 
the A.y. every thoughtful reader of their work will gratefully 
acknowledge. Yet I think it will appear that they have some- 
times pushed uniformity in the rendering of prepositions and 
other particles too far. For remarks on etg and cv, see note 
on Matt. 28 : 19. Ovv they have rendered therefore in cases 
where it does not seem to mark logical sequence, but only 
sequence of time. So John 20 : 21 and 21 : 5. We employ 
so and so then with something of the same latitude ; but to 
employ therefore in that way seems harsh. 'Ett' akr]Bda.% is 
uniformly rendered of a truth, thus excluding the meaning in 
truth, which the expression naturally bears when connected 
with teaching, as in Mark 12:14, Luke 20 : 21. Truly would 
have covered both meanings, and its use would in my oj^inion 
liave presented an example of justifiable amhiguity in a trans- 
lation, because the rendering would be capable of the same 
shades of meaning as the original. 

A considerable number of the cases in which I feel con- 



PREFACE. VU 

strained to dissent from the results reached by the revisers 
arise from the use of the tenses of verbs. It is undoubtedly 
the duty of a translator to bring out as clearly as possible in 
his translation the differences of meaning expressed by the 
use of different tenses in his original. But he must also make 
allowance for the different range of meaning which the same 
tense may have in different languages. The English phrase, 
"I wrote you from Paris," will be differently rendered in 
Greek, and in many other languages, according as it is in- 
tended to mean, / wrote once, or / wrote repeatedly. So the 
Greek Aorist is used in a variety of ways, which must be ex- 
pressed in English by the use of different tenses. It will, I 
presume, be generally conceded that in John 20 : 2, 13, the 
revisers have done well in retaining an English Perfect in 
place of the Greek Aorist, " They have taken away the Lord, 
. . . and we know not where they have laid him." So in Matt. 
25 : 20, " I have gained." The relation of the events referred 
to in these passages to the time when the statements were 
made is so close as to justify the use of the Perfect in English 
to represent the Aorist in Greek. For similar instances in 
which the R.Y. rightly employs the English Perfect to render 
the Greek Aorist, see Matt. 11 : 27, Mark 5 : 35, 1 Cor. 4 : 8. 
With equal justice they might have kept the Perfect of the 
A.Y. in Luke 10 : 40, where they have taken pains to give us 
a tense corresponding to the Greek Aorist, " Lord, dost thou 
not care that my sister did leave me to serve alone ? " See- 
ing the words in question describe a state of things still exist- 
ing when Martha was addressing our Lord, English idiom 
justifies (I might even say, requires) the use of a Perfect, and 
so I would retain the old rendering, " Lord, dost thou not care 
that my sister hath left me to serve alone ? " 



Vlll PREFACE. 

A striking instance of the use of the Greek Aorist instead 
of a Perfect, is found in John 13 : 31, Nw Iho^aaO-q, where the 
revisers have correctly retained the rendering, '• Now is the 
Son of man glorified," and yet, as though their literary con- 
science were a little uneasy at the concession, they put in the 
margin. Or, was. 

The Modern Greek verb can scarcely be said to possess a 
Perfect tense, and substitutes the Aorist almost everywhere 
for the old Perfect ; and a tendency to this usage is manifest 
in the Greek of the New Testament. 

In Matt. 14 : 3 and Mark 6:17, the R.V. has Pluperfects 
for Aorists, had laid hold, had sent, had married ; and rightly, 
because these expressions relate to events which had taken 
place before the time immediately contemplated in the nar- 
rative. 

Probably one reason why the Aorist was employed to do 
the service of the Perfect was that the Perfect itself, perhaps 
partly under the influence of Latin usage, had come to be used 
somewhat loosely. In Rev. 18:3 we have TreTrw/cc, a Perfect, 
preceded and followed by Aorists, and the following Aorists 
referring to the same time with the Perfect. So in Rev. 7:14 
we have etprjKa preceded by aTreKpiOr] and followed by etTre, and 
all relating to the same conversation ; so that the revisers seem 
to me to have quite needlessly gone out of their way to render, 
" I say," and to note in the margin that the Greek is " I have 
said." 

The attempt to preserve a Present tense in English 
wherever a historical Present appears in the original seems 
to me unnecessary, and sometimes quite unfortunate. We 
have indeed in English a use of the Present in relation to past 
events ; but it is either colloquial and unsuited to the dignity 



PREFACE. IX 

of a serious book (as, says he, says she, or even says I), or 
rhetorical and designed for specially vivid presentation of the 
thought. But in the New Testament we meet a use of the 
Present resembling neither of these (though doubtless derived 
from the colloquial usage), but simply a loose use of the 
Present for the past tense ; e.g. in John 2:9," when the ruler 
of the feast tasted . . . and knew not ... he calleth the bride- 
groom and saith ..." I would render, called and said. I am 
persuaded that we overlook this anomaly simply because the 
forms calleth and saith are antique and comparatively unfamil- 
iar, and so we easily let them pass as equivalent to called and 
said. Let the reader try the experiment of substituting in 
the above passage the modern forms, calls and says, reading 
them in connection with the preceding verbs. Faithfulness 
in a translator does not require him to imitate grammatical 
anomalies. 

The principle of preserving a uniform rendering of the same 
Greek or Hebrew word when used in the same sense, seems to 
me to require more limitation than the revisers have given it. 
I would apply this principle strictly to the names of plants, 
animals, precious stones, articles of clothing, or furniture, parts 
and appurtenances of the tabernacle and temple, feasts, sacri- 
fices, offices and orders of men, coins,^ weights and measures, 

1 In respect to the names of Eoman coins, seeing we have mite for 
AeTTToi/ a.nd farthing for Kodpdi^T7}s (both of them names of similar import 
with the Greek terms), I should be inclined to use penny for aaadpiov 
(equal to four KoBpdvrai), and perhaps shilling for Sijudpiop. The greatest 
objection to denarius is the awkwardness of the plural, denarii. At any 
rate, I would not leave, as the R.V. has done, one term to represent both 
aaadpiov and KoBpdvrrjs ; neither should I like to use both denarius and 
shilling for drjvdpiov, as suggested by the American Company of revisers. 
In regard to the names for measures, see note on Luke 16 : 6, 7. 



X PREFACE. 

and similar classes of specific terms ; but when we come to 
abstract nouns, or to verbs, adjectives and particles, some lib- 
erty should be used, not merely representing distinct mean- 
ings of the same term by different English words, but also 
employing different terms to represent the same idea, accord- 
ing as they harmonize best with the context. 

I heartily concur in the suggestion of the American Com- 
mittee to substitute in all cases who or that for which when 
used of persons, are for he in the Present Indicative, know and 
knew for wot and wist, and drag for hale, which is only an old 
spelling of haul. 

In like manner, for hirds or fowls of the heaven I would 
substitute hirds or fowls of the air ; for the phrases, from 
hence, from thence, from henceforth, I would use simply hence, 
thence, and henceforth ; for none other, no other, and for the 
which simply which. I would take away the s from whiles 
and add it to alway ; would write had hecome for were hecome, 
hefore for afore, drove for drave, and evening for even and 
eventide. I would avoid entirely as misleading the rendering 
of (TKavSaXi^w by offend, which the R.V. retains in Matt. 13 : 
57, and Mark 14: 27. We have in English no verb exhibit- 
ing precisely the same shade of meaning with a-Kav^aXt^w. To 
stumhle, as an active verb, comes nearest to it, being capable 
of signifying to lead into error or sin, and to give occasion for 
misapprehension of one's motives or conduct. See note on 
Matt. 17 : 27. In reference to the phrase, God forhid, see 
note on Rom. 3 : 4. 

A word respecting the use of hrackets, which the R.V. has 
employed, I believe, in only a single instance, viz. in the pas- 
sage from John 7 : 53 to 8 : 11. There are not a few cases in 
which the testimony of the best authorities is divided, and 



PREFACE. XI 

sometimes so evenly balanced that readings which appear in 
the text of some critical editions of the Greek New Testa- 
ment, in others are relegated to the margin. In some such 
instances words have been dropped by the R.V. from the text, 
which are nearly or quite as well supported as others which 
have been retained. In such cases it seems to me the wiser 
and safer course to retain them in the text, inclosed in brackets. 
I would bracket also a few readings which the R.V. has kept 
in the text. A few instances I have pointed out in these 
pages, but not by any means all in which I should like to see 
this done. 

I have made but few suggestions respecting the marginal 
readings. Quite a number of those in the R. V. seem to me 
superfluous, and some of them misleading. E.g. at Col. 3 : 22 
(and elsewhere) we find on " servants " a marginal note, Gr. 
bondservants, and on " masters " another Gr. lords. Now 
SorXos has in Greek as wide a range of meaning as servant in 
English, while master and sir, in their proper connections, are 
as legitimate renderings of Kvpio<; as lord. In Col. 4 : 5, the 
rendering of the text redeeming the time seems to me closer 
to the original than the marginal reading, given as a literal 
rendering of the Greek, buying up the opportunity. In 2 Tim. 
1 : 1 8ia 0eXi^fj.aTo<5 Oeov is rendered by the will of God, and in 
the margin we are told that the Greek is through. Now 
though through may be regarded as the primary and by the 
secondary signification of 8ta with a Genitive, still both are 
legitimate renderings. Witness the phrases, "he spake by 
parables," and " we walk by faith." In Luke 2 : 29 AeWora 
is rightly rendered Lord, and then we are told in the margin 
that the Greek is Master. In Acts 4 : 24, again the text has 
Lord and the margin, Or, Master. In Rev. 6:10 the render- 



xii PREFACE 

ing is Master. Both Aeo-Trorr^s and Krptos are used of God, 
as supreme Lord, and of men as sustaining the relation of 
master, and in the former case I should retain the rendering 
Lord^ and in the latter master for both, without any marginal 
note. 



SUGGESTED MODIFICATIONS 





MATTHEW. 




EEVISED VERSION, 1881. 


SUGGESTIONS. 


2; 


: 1 wise men . . . came 


there came wise men = a.v.^ 


2; 


: 7 learned of them carefully 


inquired of them particularly^ 


2; 


: 8 search out 


examine 


2 ; 


: 13, 19, etc. ajDpeareth 


appeared ^ 


2 ; 


: 16 was mocked of 


had been mocked by 


2; 


: 16 carefully learned 


particularly inquired 


3 ; 


: 3 Make ye ready 


Prepare ye = a. v. 


3 ; 


: 9 to our father 


as our father 


3 


: 10 is the axe laid unto 


the axe lieth at 


3 


: 15 sufFereth 


suffered 


4 


: 5 taketh . . . and he set 


took . . . and set 


4 


: 8 taketh . . . sheweth 


took ...shewed 


4 


: 9 and he said 


and said 


4 


: 24 devils 


demons ^ 


5 


: 22 in danger of (ter,) 


{marg. Gr. amenable or liable to) 


5; 


: 25 whiles 


while 



^ I should attach no importance to connecting ctTro dvaroXcuv 
with [xdyoL rather than with TrapcyeVovro. The ambiguity of 
the A. V. is essentially identical with that of the Greek. 

^ Tlie root of the verb here used signifies rather accuracy 
than care. 

^ It seems to me to accord better with the idiom of our 
present language not to imitate the historic Present. 

^ And so wherever Sat/xwv or haijMovLov occurs. 
3 (13) 



14 



MATTHEW. 



REVISED VERSION. 

5 : 41 compel 

5 : 48 Ye therefore shall be 

6 : 1 righteousness 
6 : 1 of them 

6 : 6 thine inner chamber 

6 : 19 doth consume 

6 : 25 the food . . . the raiment 

6 : 31 wherewithal 

7:9a loaf 

8 : 12 sons 

8 : 12 the weeping 

8 : 20 heaven 

9 : 5 whether 

10 : 4 Cananaean 
10 : 24, 25 master 

10 : 24 lord 

11 : 2 the Christ 



SUGGESTIONS 



impress ^ 

Be ye therefore = 

good deeds ^ 

by them 

thy closet = A.v. 

consume 

food . . . raiment 

wherewith 

bread 

children = A.v. 

weeping ^ 

air 

which 

Canaite 

teacher ^ 

master 

Christ = A.v.® 



A.v 2 



^ To hint that it is done by authority. 

^ A Future with an Imperative meaning. Our language bears 
the same construction, but not so freely as Hebraistic Greek. 

^ Equivalent here to alms, only a more general term, fol- 
lowed by one more specific. The Syriac renders both by a 
term which in Hebrew signified righteousness, but in the still 
living Syriac and Arabic signifies alms. 

^ The use of the article in Greek by no means necessitates 
its use in English. See Preface. 

^ So everywhere for StSao-KaXos. 

^ John sends to inquire whether Jesus is the Christ. The 
term should therefore, as it seems to me, be regarded as belong- 
ing to the stand-point of the writer (heard of the marvellous 
works of Jesus), not from that of John (heard of works which 
seem as if they must be those of the Christ). 



MATTHEW. 



15 



REVISED VERSION. 

11:4 Go your way 
11 : 7 to behold 

11 : 14 which is to come 

12 : 1, 3 an huugred 

12 : 50 he 

13 : 14 unto them 

13 : 52 made a disciple to 
14:8 put forward 
14:8 etc. charger 

14 : 13 from thence 

14 : 16 have no need to 

14 : 20 baskets 

15 : 9 as their doctrines 

16 : 2, 3 heaven 
16:3 but ye cannot . . . 



SUGGESTIONS. 

Go = A.V. 

to see = A.V. 

who was to come 

hungry ^ 

the same = A.v.^ 

in them == a.v. 

instructed in regard to 

set on 

platter 

thence 

need not = a.v. 

panniers ^ 

as doctrines (or for doctrines 

= A.V.) 

sky 

and can ye not . . . ? 



^ And so wherever the expression occurs. 

^ It seems to me harsh to use he here as a common gender 
pronoun relating to sister and mother as well as to brother. 
That might be employed instead of the same ; or the pronoun 
might be omitted altogether without injuring the sense, whoso- 
ever being the subject of is. 

^ Or hampers. See chap. 15 : 37 and 16:9, 10. In the latter 
passage there is a clearly marked distinction between the pan- 
nier, a large firm basket, two of which with their contents con- 
stitute a load for a horse or ass, and the small flexible basket 
ordinarily used for marketing, etc. The former usually holds 
several times as much as the latter. The duty of a translator 
can hardly be said to be done by giving the reader in the margin 
the information that the word used in the original of v. 9 is 
different from that in v. 10, while both are translated alike. 



16 



MATTHEW. 



REVISED VERSION. 

16 : 26 forfeit his life 

16 : 26 for his life 

17 : 6 face 
17 : 22 abode 

17 : 25 spake first to him 
17 : 25 the kings of the earth, 
from whom do they 

17 : 27 cause them to stumble 

18 : 28 pence 

19 : 5, 6 twain 

19 : 22 he was one that had 



SUGGESTIONS. 

lose his soul 

for his soul = a.v.^ 

faces 

were going about 

met him ^ 

from whom do the kings of the 

earth 
should scandalize them (or 

cause them to find fault) ^ 
denarii {or shillings)^ 
two 
he had = a.v. 



^ I justify the A. V. in rendering xj/yxQ Hfi, in v. 25, and soul 
in V. 26. Greek idiom employs i/^^x^ ^^^ ^^^^ ideas. The life 
saved by deserting Christ's service, or lost by faithful adherence 
to his cause is the present mortal life. That lost by him who 
would save this by deserting Christ, or found by him who for 
Christ's sake loses this, is immortal life. I am persuaded that 
x^/vxr} in V. 26 designates the latter, and therefore in conformity 
with the idiom of our language would render it (as in many 
cases it must be rendered) soul. I prefer lose to forfeit, because 
^-qjxia in the sense of loss is the correlative of K€p8o<;, gain, in 
the usual language of commerce. 

^ Neither of these renderings conveys fully the force of the 
original. " Confronted him," would come nearer to it, but 
would perhaps be too modern. 

^ I understand our Saviour's language to mean, lest we should 
give them occasion to regard us as doing wrong. In the fol- 
lowing chapter the same verb signifies, as elsewhere, to cause 
to do wrong. 

* In reference to the mode of rendering the Greek names 
of coins, see Preface. 



MATTHEW. 



17 



20 
20 
21 



REVISED VERSION. SUGGESTIONS. 

19 : 30 many shall be last many that are first shall be 
that are first ; and first last, and the last first. = 

A.v. in Mark.^ 

Take 

I wish 

came to pass 

I do not wish to go ^ 

repented = A..V. 

which of the two 

repent 

dill 

these = A.v. 

killest . . . stonest ' 

unto thee^ 

sorrows = A.v. {or pangs) 

or there = A.v. 

(Put in margin.) 

there was a cry 

covenanted with him for = A.v. 
{or agreed with him for) 
26 : 18 I keep I will keep = a.v.^ 



that are last. 
14 Take up 

14 it is my will 
4 is come to pass 

21 : 29 I will not 
21 : 29 repented himself 
21:31 whether of the twain 
21 : 32 repent yourselves 

23 anise 

23 but these 

37 killeth . . . stoneth 

37 unto her 

8 travail 

23 or, Here 

36 neither the Son 

6 there is a cry 

15 weighed unto him 



23 
23 
23 
23 

24 
24 
24 
25 

26 



^ Compare Mark 10:31. As Matthew and Mark are re- 
porting an identical utterance, it does not appear to me that 
the insertion or omission of ol should demand any difference 
of rendering. 

^ " I will not " is stronger than Oh OiXin. 

^ I would use the second person here on account of the 
Vocative preceding, and for consistency with the remainder of 
the verse. We are not bound to imitate grammatical anomalies, 
if they do not affect the sense. 

* A perfectly legitimate use of the Greek Present for a Future, 
which we sometimes imitate, but which here seems forced. 



18 



MATTHEW. 



KEVISED VERSION. 

26 : 25 Thou hast said. 

26 : 28 unto remission 
26 : 32 am raised up 
26 : 64 Thou hast said : 

26 : 73 bewrayeth thee 

27 : 5 into the sanctuary 

27 : 21 Whether of the twain 
27 : 38 Then are 
27 : 43 trusteth 
27 : 63 I rise 

27 : 66 the guard being with 

them 

28 : 1 late on the sabbath 



BITGGESTIO-SrS. 

It is. {marg, Gr. Thou hast 

said.) ^ 
for the remission ==1 A.v.^ 
am risen = a.v.^ 
I am: {marg. Gr. Thou hast 

said.) ^ 
betrayeth thee {or maketh thee 

manifest) 
in the temple r=z a.v. 
Which of the two 
Then were = A.v.* 
hath put his trust 
I shall rise 
and setting the guard ^ 

at the end of the sabbath 



^ I am persuaded that we should give up the literal render- 
ing of this phrase. I have often found it a source of confusion 
or of positive misunderstanding. So 27 : 12, etc. 

^ The alteration here introduced by the revisers gives not a 
shadow of difference in the meaning ; and the idea of a uniform 
rendering of prepositions seems to me chimerical. 

^ As retained in the Revision, chap. 28 : 7. Comp. Matt. 
17:7; John 13:4, etc., where a strictly Passive sense is inad- 
missible. 

^ The rendering " Then are " seems to me to do positive 
violence to English idiom. The substitution of robbers for 
thieves in this verse was a necessary change from the A. V. 

^ I understand jx^tcl t-^s KovcrrtoSta? to mean, not that the 
guards went with them and took part in what they did, but 
that the chief priests, etc., made the sepulchre secure by seal- 
ing the stone together with (the setting of) the guard. 



MARK. 19 

BEVIBED VERSION. SUGGESTTOTI9. 

28 : 4 the watchers did quake the guards trembled 

28 : 5 which hath been cru- who was crucified 

eified 

28 : 14 rid you of care secure you = a. v. 

28 : 19 into the name in the name =a.y.^ 

28 : 20 commanded have commanded = A.v. 



MARK, 

1 : 8 baptized have baptized =: a.y.^ 

1 : 9 of John by John 

^ Notwithstanding (perhaps I should rather say withstand- 
ing) the array of authority in favor of this change, I am in- 
clined to abide by the old version. Baptized into Christ 
(Rom. 6:3 ; Gal. 3 : 27), is intelligible, and natural ; for we 
speak also of being in Christ. But can we speak of being in 
his name ? The preposition ct?, which in later times utterly 
supplanted ev, had evidently begun to do this in the age of the 
New Testament. Witness eis oXkov iari, Mark 2:1; cts ryv 
KOLTTjv €l(TLv, Luke 11:7; els rov koXttov rov Trarpos, John i. 18, 
and numerous other passages. John baptized iv rw 'lopSdvy, 
Matt. 3 : 6, and ct? rov ^lopSdvrji^, Mark 1:9. So in the phrase, 
Go in peace, the Greek is sometimes ets dprjv-qv and sometimes 
h dp-jvT}. So also baptism is said, as here and elsewhere, to be 
€ts TO ovofxa, but in Acts 10 : 48 ej/ tw ovo/naTL, and in Acts 2 : 38 
eTTt Tw ovofxari, all, as Robinson (Lex. under BaTrrt^to) remarks, 
in the same sense. That sense, I am persuaded, is well ex- 
pressed by our old established phrase in the name. 

^ This suggestion is not of great importance ; but the use of 
a Perfect to represent the Aorist here is justified on the ground 
that what John says (not once only but repeatedly, i/xi^pvaa-e 
Xeyo)!/), relates to what he had all along been and still was doing. 



20 



MARK. 



REVISED VERSION. 

1 : 23 straightway 

1 : 26 tearing 

1 : 43 sent him out 

2 : 26 when Abiather was 

high priest 
4 : 1 is gathered 
4 : 8 thirtyfold, and sixtyfold, 

and a hundredfold. 
4:12 turn again, and it 

should be forgiven them 
4 : 20 And those are they 

that were sown upon the 

good ground ; such as hear 

4 : 20 thirtyfold, and sixty- 

fold, and a hundredfold 

5 : 13 choked 

5 : 27 the things 

5 : 30 that the power pro- 

ceeding from him had 
gone forth 

6:202 

6 : 43 basketfuls 

6 : 45 he himself sendeth 

7 : 1 And there are gathered 

together 



8UQGESTIOKB. 



(omit) 

convulsing 

sent him away = A.v. 

in the days of Abiather the 

high priest = A.v. 
was gathered = A.v. 
some thirty, and some sixty, 

and some a hundred. = A.v. 
turn and be forgiven 

And they that were sown upon 
the good ground are such as 
hear (or are those that hear) 

some thirty, some sixty, and 
some a hundred fold 

strangled (or drowned) 

(omit) ^ 

that power had gone forth from 
him (marg. lit. the power 
which had gone forth from 
him) 

panniers full 

he should send (or he sent = 

A.v.) 
Then came together = A.v. 



^ Whether the ra be read or not. 

2 I should hesitate to alter the rendering of the A. V. At 
least I would exchange the text and margin of the R.V. The 
interpretation of o-wcT?}p€t is open to some doubt. 



MARK. 



21 



REVISED VERSION. 



SUGGESTIONS. 



7 : 7 as their doctrines 

7 : 19 This he said msikmg aW 

meats clean ^ 
7 : 26 by race 

7 : 31 through Sidoa 

8 : 19 baskets 

8 : 36 forfeit his life 
8:37 life, 

9 : 3 glistering 

9 : 11 The scribes say 

9 : 17 brought 

9 : 20 tare 

9 : 26 torn 

9 : 28 We could not 

9 : 35 minister 

9 : 49 (end) 

10:39 withal 



as doctrines (or for doctrines 
= A.V.) 



by birth (see notes on Acts 
4: 36 and 18:24.) 

by way of Sidon 

panniers ^ 

lose his soul ^ 

soul^ 

glittering 

JIow say the scribes . . . ? 

have brought = A.v. 

convulsed 

convulsed 

Why could not we == A.v. 

servant = A.v. 

(add) [and every sacrifice shall 
be salted with salt]^ 

with (as in v. 38) 



^ Whichever reading be here adopted, the addition of This 
he said seems to me forced and unjustifiable. On the whole 
I would leave the verse as it stands in the A. V., admitting 
with most interpreters the existence here of a grammatical 
anomaly. 

2 See note on Matt. 14: 20. 

^ See note on Matt. 16 : 26. 

* The Syriac version contains this clause, as do also the 
Latin Vulgate, the Ethiopic, Arabic, and Slavic versions. 
Besides this, the transition to the thought of v. 50, " salt is 
good," etc., is easy with this clause, but seems harsh without it. 



22 



LUKE. 



KEVISED VERSION. 

11:3 send him back hither 
12 : 14 of a truth 
12 : 19 behind him 
12 : 21 behind him 

12 : 31 none other 

13 : 8 travail 

13 : 14 he ought not 

13 : 29 he is nigh 

14 : 1 the unleavened bread 
14 : 10 he that was one 
14:27 offended: 

14 : 72 how 

15 : 8 went up and began 

16 : 11 of her 

16 : 11 disbelieved 
16 : 16 disbelieve th 



SUGGESTIONS, 

send him hither = a.v. 

truly {or in truth) 

(omit) 

(omit) 

no other 



sorrows 



A.v. 



it ought not =: A.v.^ 

it is nigh 

of unleavened bread * 

who was one 

stumbled [because of me this 

night] : * 
(omit) = A.v. 

{marg. Or crying aloud began) 
by her 

believed not =: A.v. 
believeth not = A.v. 



LUKE. 

1 : 1 those matters which have those things which are firmly 

been fulfilled believed 

1 : 7 well stricken advanced (so v. 18) 

1 : 19 was sent am sent r= a.v. 

^ Perhaps putting "back" or "again" in the margin. 

^ The MSS. are divided. It seems to me easier to consider 
IdT-qKora the error of a copyist than eorrws a correction. 

^ Usage requires the before Passover, but not before unleav- 
ened bread. For was in the beginning of this verse, I should 
prefer was to be. 

* In respect to o-Ka^SaXt^w, see Preface and Matt. 17 : 27 note. 



LUKE. 



23 



BEV18ED VERSION. 

1 : 24 these days 

1 : 28 And he came in, etc. 



1 : 35 that which is to be 
born shall be called holy, 
the Son of God. 

1 : 37 For no word from God 
shall be void of power. 

1 : 39 these days 

1 : 42 lifted up her voice with 
a loud cry, 

1 : 76 make ready 

1 : 78 shall visit 

2 : 2 This was the first en- 

rolment made 
2 : 5 to enrol himself 

2 : 17 concerning 



SUGGESTIONS. 

those days = a.v. 

(Keep the whole verse as in 
the A.V., only bracketing the 
words " the angel " and 
"blessed art thou among 
women.") 

the holy child which shall be 
born of thee shall be called 
the Sou of God. (nearly 

= A.v.) 

For with God nothing is im- 
possible.-^ 
those days = A.v. 
spake out with a loud voice, 

r=^A.V. 

prepare = A.v. 

hath visited = a.v. 

This first enrolment was 

made^ 
to be enrolled {or to have 

himself enrolled) 
(omit) 



^ Or, can be impossible. The whole construction of the 
verse is Hebraistic ; the use of the Future, of Trai/ with a neg- 
ative, and of prjixa. For the last compare Luke 2 : 15 ; Acts 
5 : 32, etc. 

^ I would propose this change whether the r} be regarded as 
genuine or not, because the rendering of the Revised Version 
seems to imply that more than one enrolment took place in 
the days of Quiriuius (or Quirinus). 



24 



LUKE. 



KEVI8ED VERSION. 

2 : 32 for revelation to the 
Gentiles 

2 : 33 were marvelling 

3 : 4 Make ye ready 
3 : 7 of him 

3 : 13 extort 

3 : 14 exact anything wrong- 
fully 

3 : 15 haply he were the 
Christ 

3 : 18 therefore preached he 

good tidings unto the 
people 

4 : 4 answered unto him 
4 : 38 holden 

4 : 44 was preaching 



SUGGESTIOMS. 

to enlighten the Gentiles 
(marg. Gr. for a revelation 
of the Gentiles) 

marvelled = a.v. 

Prepare ye = a.v. 

by him 

exact = A.v. 

accuse any one falsely 

he were the Christ or not 

= A.V. 

also preached he unto the 
people 

answered him, saying ^ 
taken =z a.v.^ 
preached = a.v.^ 



^ At the close of the verse add a marginal note, Some ancient 
copies add, but by every word of God. 

^ Taken was doubtless rejected because understood to indi- 
cate the commencement of the fever ; but if it had commenced, 
its continuance is implied. Holden seems not in accordance 
with English idiom. If we must be strictly literal, we might 
say that she was under the power of a great {or high) fever. 

^ We cannot insist on always using the compound form of 
the Imperfect tense. The simple form is also frequentative. 
" While at Paris I wrote you every week." It would be 
awkward to say " I was writing," unless with the implication 
that something else was going on at the same time. " Was 
standing" in the following verse (5:1) I would justify, 
because it describes a state of things existing when something 
about to be recorded took place. 



LUKE. 



25 



5 


EEVI8ED VERSION. 

: 6 had this done 




SUGGESTIONS. 

had done this 


7 
7 


: 10 whole 
: 19 the Lord 




well {or in health) 

Jesus (at least in the margin) 


7 


: 24 to behold 




to see=r A.v.^ 


7: 


: 28 but little 




least r=A.Y. (comp. 9 : 48.) 


7 
8 


: 29, 30 

: 14 they are choked 




(Put in parenthesis.) 
are choked 


8: 
8; 
8; 


: 33 choked 
: 42 a dying 
: 45 Peter said, and 


they 


strangled (or drowned) 

dying 

Peter and they that were with 




that were with him, 




him said, = a.v. 


9: 


: 11 welcomed 




received = a.v. 


9; 


: 25 lose or forfeit his 


own 


destroy or lose himself^ 




self 






9; 


: 39 teareth 




convulseth 


9: 
9; 
9: 


: 42 tare him grievously 
: 54 (end) 
: 55 (end) 


convulsed him violently ^ 
(add) [even as Elijah did.] 
(add) [and said. Ye know not 



9 : 58 birds of the heaven 



what manner of spirit ye 
are of; for the Son of man 
came not to destroy men's 
lives, but to save them.] 
birds of the air = a.y.* 



^ To behold can hardly be considered =z Oeda-aa-Oai. Collo- 
quially we should say to look at ; but this would hardly be 
accepted as fitting the style of a scripture translation. 

2 See note on Matt. 16 : 26. 

^ The word him need not be printed in italics, since Greek 
idiom does not require the repetition of the pronoun. 

* So 13 : 19, and wherever the phrase occurs. 
3 



26 



LUKE. 





REVISED VERSION. 


SUGGESTIONS. 


10; 


: 19 authority 


power =:A.v.^ 


10: 


: 40 came up to him 


came to him=:A.v. 


10; 


: 40 did leave 


hath left =z a. v. 


11 ; 


: 52 took 


have taken — a.v.^ 


12: 


; 18 corn 


fruits (or produce) * 


12: 


: 23 the food 


food 


12 : 


; 23 the raiment 


raiment = A. v. 


12 : 


; 33 draweth near 


approacheth = A.v. 


12: 


; 58 hale 


drag 


13; 


; 14, 16 day of the sabbath 


sabbath day = A.v. 


14: 


; 10 glory 


honor 


15 : 


; 1 for to hear 


to hear 


16: 


; 6 measures 


baths* (with marg. explana- 
tions.) 


16: 


; 7 measures 


cors* (with marg. explanations.) 



^ Authority is not what is here given, but the ability to tread 
upon serpents, etc., without suffering harm. If it be con- 
sidered important to avoid rendering l^ovcriav and 8wa/xtv by 
the same term, the latter might be rendered might. 

^ Jesus is describing their present state and character. 

^ The term is not limited to grains, but comprises all the 
fruits of the earth. 

* The same term is used in the A.v. and is retained in the 
Revised Version to render choenix, seah, hath, and cor, the seah 
being about six times the choenix, the bath equal to three 
seahs, and the cor to ten baths. Surely this confusion should 
be avoided, even at the expense of introducing the foreign 
name of the measures, with explanations in the margin, espec- 
ially as bath and cor (as well as ephah, log, and hin) are used 
in the A.V. of the Old Testament. Measure might, perhaps, 
be allowed to stand for the seah^ as being the one most com- 
monly used. 



LUKE. 



27 



REVISED VEK8ION. 

16 : 8 sons (bis) 

16 : 8 of the light 

16 : 14 lovers of money 

16 : 16 entereth violently 

16 : 31 if one rise 

17 : 6 have faith 

17 : 6 would say 

17:6 would have obeyed 

18 : 15 their babes 

18 : 28 our own 

19 : 1 called by name Zac- 

chaeus 
19 : 14 ambassage 
19 : 14 will not that this man 

reign 

19 : 26 shall be taken away 

from him 
19 : 30 in the which 

19 : 44 dash thee to the 

ground 

20 : 20 rule 

20 : 21 of a truth 



SUGGESTIONS, 

children == A.v.^ 

of light = A.v. 

covetous = A.v. 

presseth = a.v. 

though one should rise 

had faith = a.v. 

might say = A.v. 

would obey ^ 

babes 

what we had (or our homes) 

named Zacchaeus = A.v. 

embassy 

do not wish to have this man 
reign (or do not wish that 
this man should reign) 

shall be taken away 

in which 

lay thee even with the ground 

= A.V. 

power = A.v.^ 
truly 



1 As in Acts 13 : 26, R.V. 

^ The suggested renderings in this verse seem demanded by 
the concinnity of the passage. " If ye have faith ... it would 
hm^e obeyed you," seems inconsistent with English idiom. 

^ The closest rendering of apxq here would be authority ; 
but as i$ov(TLa follows, we must seek the nearest synonyme, 
and as such power seems better than rule. 



28 



JOHN. 



REVISED VERSION. 

20 : 34 sons 

20 : 36 sons (bis) 

22 : 5 covenanted 

22 : 27 whether 

22 : 36 he that hath none, let 

him sell his cloke, and 

buy a sword. 
22 : 37 hath fulfilment 

22 : 70 Ye say that I am. 

23 : 3 Thou sayest. 

23 : 7 in these days 

24 : 11 disbelieved them 



SUGGESTIONS. 

children ^ 

children 

(perhaps) agreed 

which 

let him that hath no sword 

sell his garment, and buy 

one. 
is about to be accomplished 

{marg. Gr. hath an end) 
I am. {marg. Gr. Ye say that 

I am.) 
I am. {marg. Gr. Thou sayest.) 
in those days 
believed them not = a.v. 



JOHN. 

1 ; 9 There was the true light That was the true light =A.v.^ 
1 : 12 the right power = a.v. 

1:15 beareth . . . crieth bare . . . cried =: A.v. 

1 : 49 King the King = a. v. (so the 

Syriac.) 



^ yafjLLo-KovTaL refers to daughters. That vtos is used in a 
wider sense than our word so7i is manifest from the occurrence 
of such a phrase as vlov appeva, Rev. 12:5; also from the 
use of vioL to designate a people, as viol ^la-paiqk ; also figura- 
tively viol 'A^padfx, Gal. 3 : 7. 

^ To <j>u)s may well be regarded as the subject of rjv, " The 
light (of which I speak) was the true light,'' etc. 



JOHN. 



29 





REVISED VERSION. 


SUGGESTIONS. 


1 


: 50 underneath 


under = a.v.^ 


1 


: 51 the heaven 


heaven = a. v.^ 


3; 


: 8 voice 


sound = A.v. 


4; 


: 6 Jacob's well was there. 


there was there a well of 
Jacob. 


4; 


: 10 knewest 


hadst known 


4; 


: 12 sons 


children == A.v. 


4; 


: 54 sign 


miracle = a.v.^ 


5 


: 13 wist 


knew 


5: 


: 26 gave he 


hath he given = A.v. 


5: 


: 27 he gave 


hath given = a.v. 


5: 


;29 ill 


evil = A.v. 


5 : 


: 39 Ye search 


Search = a.v.^ 


7: 


; 6 alway 


always = A.v. 


8; 


: 52 is dead 


died 


8: 


; 53 which is dead 


who died 


8: 


; 53 are dead 


died 



^ " Underneath the fig-tree " signifies precisely the same as 
"under the fig-tree," and therefore I should retain the old 
rendering. The imitation of a tautological expression in the 
original does not seem a sufficient motive for a change. 

^ It seems to me unsuitable to use the word sign except 
where something is expressed or implied of luhich it is a sign ; 
whereas a-rjfx^lov has the more general sense of miracle. Even 
in 10 : 41 and 11 : 47 I should prefer miracle and miracles. 

^ Here, as in 14 : 1, I attach great weight to the rendering 
of the Syriac version, made only a few years later than the 
time of John's writing, and by people who used both lan- 
guages familiarly. In both these passages that version uses 
an unambiguous Imperative. 
3* 



30 



JOHN. 



REVISED VERSION. 

4 We must work 



SUGOESTIOKS. 



9 : 9 Others 

10 : 16 they shall become 

12 : 1 Jesus therefore 
12:3 Mary therefore 



12 
12 

12 
12 

12 
12 
12 



I must work = a.v. (marg. 
Many ancient authorities 
have We must work) 

Some = A.v. 

there shall be {or there shall 
come to be) 

Then Jesus = A.v. 

Then Mary 

A great multitude ^ 
13 the branches of the branches of palm =:= a.v. 
palm 

18 sign miracle = A.v. 

22 Andrew cometh, and Andrew and Philip came and 
Philip, and they tell Jesus told Jesus ^ 
36 sons children = A.v. 

36 he departed departed =z a.v. 

40 he hardened hardened == A.v. ^ 



9 The common people 



12 : 43 glory (his) 



praise 
is) 
have spoken * 



A.v. {or glory which 



12 : 48, 49 spake 

^ 6 o^^^Xos TToAv's is an inadmissable form, and must be re- 
garded as the mistake of a copyist. We must read either 
oxAoc Tro\v<5, or 6 o;5(Aos 6 TToXvs, but for the latter there is no 
authority. 

^ We surely are not bound to make our English grotesque 
for the sake of imitating the construction of the Greek. 

^ I do not believe that any difference in the relation of time 
was intended by the use here of an Aorist after a Perfect 
tense. 

* Because the reference is to all our Saviour's utterances 
up to the time then present. 



JOHN. 



31 



EEVI8ED VERSION. 

13 : 3 came forth . . . and 

goeth 
13 : 18 my bread 
13 : 26 for whom I shall dip 

the sop, and give it him 

13 : 27 That thou doest 

14 : 1 ye believe in God 
14 : 14 ask me 



14 : 28 have rejoiced 

14 : 30 I will no more 

much with you 

15 : 2 cleanseth 
15 : 11 be fulfilled 

15 : 19 chose 
16:4 their hour 



SUGGESTIONS. 

had come forth . . . and was 

going 
bread with me.= a.v. 
to whom I shall give the sop 

{or morsel) when I have 

dipped it = A.v.^ 
What thou doest 
believe in God ^ 
ask = A.v. (Putting ash me in 

marg.) 
rejoice = a.v.^ 
Hereafter I will not talk much 

with you = A.y. 
{Add in marg. i.e. pruneth) 
be full := A.v. {or become 

full) (So 16 : 24) 
have chosen z= a.v.^ 
the time =: a.v. 



^ If morsel be preferred to sop in this verse it would be also 
in verses 27 and 30. 

^ See note on 5 : 39. 

^ The revisers have, perhaps, made this slight change from 
the old version in ordftr to exhibit a difference of tense in the 
two clauses, If ye loved me and ye would rejoice^ corresponding 
to a difference of tense in the Greek. We might render either 
If ye loved me ye would rejoice^ or, If ye had loved me ye 
would have rejoiced. The former seems preferable here, 
because the reference is to the joy which they ought to 
feel in the immediate prospect of his going to the Father. 
Comp. 4 : 10. 

* Because of the immediately preceding Present tense. 



32 



JOHN. 



REVISED VERSION. 

16:4 remember them, how 

that I told you 
17 : 2 that whatsoever thou 

hast given him, to them 

he should give eternal 

life. 
17 : 4 glorified 
17 : 8 received . . . knew . . . 

believed 
17 : 17 in the truth 
17 : 19 in truth 
17 : 23 perfected into one 

17 : 24 that which thou hast 

given me, I v/Ill that, 
where I am,they also may 
be with me ; 

18 : 10 Now 

18:21 these know the things 
which I said. 



SUGGESTIONS. 

remember that I told you of 

them ■= A.v.^ 
that he should give eternal life 

to as many as thou hast given 

him = A.v.^ 

have glorified = a.v. 

have received . . . have known 
. . . have believed = A.v.^ 

through the truth * 

through truth 

made perfect in one = a.v.^ 

I will that they also whom 
thou hast given me be with 
me where I am, = A.v.® 

(omit) = A.v.*^ 

they know what I said. = A.v. 



^ Ad sensum. 

2 See note on Matt. 23 : 37. 

* Because they still retain what they received, know what 
they knew, and believe what they believed. 

^ 'Ev instrumental = 2 in Hebrew. 

® The old rendering gives the idea of advancing to the 
condition of oneness, and this is all that the new one aims 
to give. 

® Compare 17 : 2. 

' Why add an expletive ? 



JOHN. 



33 



KEVI8ED VERSION. 

18 : 28 palace (bis) 

18 : 37 Thou sayest that I 

am a king. 

19 : 19 there was written 

19 : 23 coat (Ms) 

19 : 28 are ... saith 

19 : 31 should not remain 

19 : 42 There then, etc. 

20 : 14 beholdeth 

20 : 18 I have seen the Lord; 
and how that 

20 : 20 The disciples there- 
fore were glad 

20 : 21 Jesus therefore said 

20 : 30 Many other signs 

therefore 

21 : 5 Jesus therefore saith 
21 : 12 break your fast 

21 : 15 broken their fast 



SUGGESTIONS. 

pretorium (So vs. 33 and 19:9.)^ 
I am. (marff. Gr. Thou sayest 

that I am a king.) 
it was written (or the writing 

was == A,v.) 
tunic 

were . . . said 
might not remain 
There laid they, etc. = A.v. 
beheld (or saw = a.v.)^ 
that she had seen the Lord, 

and that = a.v. 
Then were the disciples glad 

= A.v. 
Then said 'Tesus = a.v. 
Many other miracles also 

Then said Jesus 
dine = a.v. ^ 
dined = a.v.^ 



^ It is no doubt undesirable to introduce foreign words ; but 
this is justifiable when our own term fails to give the exact 
meaning of the original. 

^ In vs. 13 I would not object to retaining the historical 
Present, they say, she saith, although I should prefer they said, 
she said; but here to write in English she turned ... and 
beholdeth . . . and knew seems to me to introduce needless con- 
fusion. To be consistent the revisers should have written, 
" and knew not that it is Jesus." 

^ In Luke 11 : 37, 38 and 14 ; 1 the revisers have retained 
dine and dinner. We might render there and here breakfast 



34 ACTS. 





REVISED VERSION. 




SUGGESTIONS. 


21 


: 20 which also leaned back 


who also leaned 


21 


: 25 the which 




which 


21 


: 25 should be written 


• 


would be written. 






ACTS, 




3 by the space of 




during 




15 these days 




those days = A.v. 




15 and there was 




there was {or there being) 




19 Akeldama 




Aceldama ^= a.v.^ 




26 gave lots 




cast lots 


2 


46 at home 




from house to house = a.y. {or 
at their houses) ^ 


2 


47 to them 




to the church = A.v. 


2 


47 were being saved 




were saved ^ 


3 


1 going up 




going up together * 



and hreaJcfasted ; but this would involve a change in nearly 
all, if not all, the cases where apicrTov and SetTrvov occur. 

^ I would retain Aceldama as the established spelling, just 
as I would Cyrene^ Phenice, or Macedonia. 

^ Kar oiKov here must signify, not at home as contrasted 
with ctbroad, but in the houses of the Christians as contrasted 
with the temple, the place of public prayer still open to them, 
but in which they of course could not celebrate the Lord's 
supper. 

^ I take the force of the Present tense to be not (as Alford) 
that the persons referred to were in process of being saved, 
but that they were such asfrom time to tiiyie believed and were 
saved. 

* The unsuitableness of joining l-n-l to avTo with 2 : 47 and 
the testimony of the Syriac version satisfy me that the read- 
ing of the Textus Receptus is the true one. 



ACTS. 



35 



REVISED VERSION. 

3 : 6 walk 

4 : 12 wherein 

4 : 25 by the Holy Ghost, hy 
the mouth of our father 
David thy servant, 

4 : 36 by race 

5 : 6 wrapped him round 
5 : 6 they carried 

5 : 42 at home 

6 : 1 Now in these days 

7 : 35 hath God sent 
7 : 35 with the hand 
7 : 53 ordained 



SUGGESTIONS. 

(^Put rise up and walk in 

margin) 
whereby =: a.v. 
[by the Holy Spirit] by the 

mouth of thy servant David ^ 

by birth (or = A.v.)^ 

wrapped him up 

carried (So vs. 10.) 

in houses {or from house to 

house, or in every house) 
And in those days = A.v. {or 

In those days) 
did God send =: a.v. 
by the handr=:A.v.^ 
announced * 



^ The words " by the Holy Spirit " are found in the Syriac, 
but not the words '' our father." The latter might be noticed 
in the margin. No evidence short of St. Luke's autograph 
would satisfy rae that he ever wrote such a medley as 6 rov 
7raTp6<5 rjfxwv Sia Ilvev/^aros Ayiov CTTo/xaros Aa/36S. The words 
rov Trarpos rjfxoyv may have been a gloss intended to precede 
AafSlS, but attached by some copyist to the line above. 

^ By race he was an Israelite or a Hebrew, by the accident 
of birth a Cypriot. See note on 18 : 24. 

^ Either phrase, avv x^'-P^ ^^ ^^ X^'-P^ represents IjSi , i.e. hy 
the hand of, or hy. 

^ I object to ordained because it implies original authority. 
Atara-yTJ is command, but it may be a command emanating 
from superior authority, and thus merely an announcement. 



36 



ACTS. 



REVISED VERSION. 

9:19 he took food and was 

strengthened 
9 : 20 proclaimed Jesus 

9 : 28 going in and going out 

10 : 25 when it came to pass 

that Peter entered 
10 : 28 how that it is 
10 : 30 until this hour, I was 

keeping the ninth hour 

of prayer 
11:14 thou shalt be saved, 

thou and all thy house. 
12 : 5 of the church 

12 : 13 to answer 

13 : 18 suffered he their man- 

ners 
13 :31 of them 
13 : 33 how that God 

13 : 35 give thy Holy One 

14 : 2 Jews that were disobe- 

dient 
14 : 2 the souls of the Gen tiles 



SUGGESTIONS. 

when he had taken food he 

was strengthened 
preached Jesus(Comp. 10 : 42.) 
going in and out {or coming in 

and going out = a.v.) 
as Peter entered 

that it is 

I was fasting until this hour, 

and at the ninth hour was 

praying 
thou and all thy house shall be 

saved. = a.v.-^ 
by the church 
to hearken = a.v. 
he bare them as a nurse 

by them 

that God 

suffer thy Holy One = a.v. 

unbelieving Jews = a. v. (or 

Jews who believed not) ^ 
the minds of the Gentiles ^ 



^ Here, as in Luke 8 : 45 (T. P), we have exemplified the 
principle of Gr. Syntax that a verb having subjects of different 
numbers may take the number of the one nearest to it. 

^ In reference to a command aTreiOeo) would signify to he 
disobedient ; but in referer.ce to preaching we should rather 
take it in its etymological sense, not to he persuaded, hence to 
he unbelieving. 

^ Stirring up minds seems certainly more idiomatic than 



ACTS. 



37 



REVISED VERSION. 



SUGGESTIONS. 



23 appointed ordained = a.v.-^ 

7 questioning discussion 

23 elder brethren elders and brethren = A.v.^ 

29 it shall be well with ye shall do well = A. v. 

you 

sailed = a.v. 

And he came 

to keep 

to preach 

prayer was wont to be made 



14 
15 
15 
15 



15 : 39 sailed away 
16:1 And he came also 

16 : 4 for to keep 
16 : 10 for to preach 
16 : 13 we supposed there 



was a place of prayer 



A.v. 



stirring up souls. Besides ipv^o-s is governed by the second 
verb also. 

^ The rendering appointed seems like a compromise between 
the classical and the ecclesiastical use of the verb p^etporoi/eo). 
The meaning according to the former would be elected, accord- 
ing to the lattei' ordained. Probably the churches chose their 
elders, and the aposcles set them apart by laying on of hands. 
Compare 6 : 3-6. XetfOToi/^o-avrcs doubtless designates the 
part taken in the matter by the apostles. To say that the 
apostles appointed elders for the churches seems to take the 
whole business of selecting elders out of the hands of the peo- 
ple and put it into those of the apostles. 

^ Upea-jSvTcpoL aSeX^oL occurs nowhere else in the New Tes- 
tament : and in this passage it appears in no one of the ancient 
versions except the Vulgate (the Syriac, Ethiopic, Armenian, 
Arabic, and Slavic, all agreeing with the A.v.). If it be the 
genuine reading, it must signify either your elder brethren, or 
the older brethren among us, and in neither sense does it seem 
to me to harmonize with the style of the apostolic writings. 
The revised version does not even note the other reading in 
the margin. 



38 



ACTS. 



REVISED VERSION. 

16 : 29 trembling for fear 

17 : 13 of Paul 
17 : 16 provoked 
17 : 18 other some 

17 : 19 took hold of him 
17 : 19 what this new teach- 
ing is which is spoken by 
thee? 
17 : 21 to tell or to hear 
17 : 22 somewhat supersti- 
tious. 
17 : 23 What therefore ye 
worship in ignorance,this 
set I forth unto you. 
17 : 26 of one 

17 : 33 Thus Paul went out 

18 : 2 amanof Pontusbyrace 
18:5 constrainedby the word 
18 : 6 shook out 



SUGGESTIONS. 

trembling = a.v. {or all trem- 
bling) 

by Paul 

stirred = A.v. 

others 

took him = A.v. 

what this new doctrine where- 
of thou speakest is ? = A.v.-^ 

tellincf or hearinor 
very religious 

What therefore not knowing 
ye worship, that declare I 
unto you.^ 

of one [blood] ^ 

So Paul departed = A.v. 

born in Pontus = a.v.^ 

earnest in preaching the word 

shook = A.v.^ 



•^ Can we say that a teaching is spoken ? 

^ The reading " Whom . . . him . . ." deserves a place in the 
margin. Instead of declare, I should prefer announce, except 
that it would seem less in accord with the general usage of the 
translations. 

^ A word having as much critical authority as blood has 
here, it seems to me, should appear in the text with brackets. 
The Revised Version has not noticed it even in the margin. 

^ See notes on 4 : 36 and 18 : 24. 

^ Shook out is literal, and would be unobjectionable if we 
were making a new and independent version ; but shook gives 



ACTS. 



39 



REVISED VEBSION. 

18 : 7 Titus Justus 

18 : 7 joined hard 

18 : 14 villany 

18 ; 15 am not minded to be 

18 : 23 stablishing 

18 : 24 an Alexandrian by 

race 
18 : 25 carefully 

18 : 26 more carefully 

19 : 5 into the name 
19 : 9 disobedient 
19 : 12 carried away 
19 : 32 the more part 



SUGCJESTIONS. 

Justus = A.v. (Titus in marg.). 
was close 

plotting 

have no mind to be (or will not 

be, or = A.v.) 
confirming (or strengthening = 

A. Y.) 1 
born at Alexandria = A.v.^ 

accurately (as in Luke 1 : 3, or 
correctly) 

more accurately (or more cor- 
rectly) 

in the name = a.v.^ 

believed not = a.v. 

carried 

the greater part 



the sense, as in Neh. 5:13, and I should not favor a change 
in such circumstances. 

^ It does not seem so important always to retain the same 
English ^ord in rendering a particular Greek word as to 
justify the use of an obsolete form like stahlish ; neither does 
the use of stahlish for o-Trjpi^o) and confirm for i-TrLcrTrjpL^a) con- 
vey to the English reader an idea of the delicate difference 
between the Greek terms. 

'■^ Even if it were his father or grandfather who was born in 
Alexandria, and not himself (in which case he would hardly 
have been called 'AXelavSpeus), still I should not think it cor- 
rect to call him an Alexandrian bi/ race. To express that idea 
we might perhaps say hy extraction, 

« See note on Matt. 28 : 19. 



40 



ACTS. 



20 
20 
20 
20 



REVISED VERSION. 

38 accuse 

40 in danger to be ac- 
cused coucerning this 
day's riot 
1 for to go 

7 discoursed with them 
7 intending 

9 by his sleep 

20 : 10 Make ye no ado 
20 : 13 by land 

20 : 31 by the space of 

21 : 1 it came to pass that 
21:4 set foot in 

21 : 6 but 

21:9 which did prophesy 

10 many days 
22 they will certainly 
hear 

25 And when they had 
tied 

22 : 28 am a Roman born 

23 : 15 or ever 
23 : 18 saith 



21 

21 

22 



PUGGESTION9. 

prosecute 

liable to be prosecuted for riot, 

on account of what has taken 

place to-day 
to go 

preached (or discoursed) to them 
being about 
with sleep = a.v. 
Be not disturbed 
on foot {marg. or by land) 
for 

(omit ; so vs. 5.) 
go to (marg. or go up to) 
and = A.v.^ 
who prophesied 
some {or several) days 
a multitude will certainly come 

together, for they will hear 
And as they tied 

(perhaps) have it by birth.^ 

before 

said^ 



^ There is no such contrast between the one party's embark- 
ing and the other's returning home as to require the disjunc- 
tive hut. To avoid too many repetitions of the word and, I 
should be inclined to follow the A.v. 

^ With a mai'ginal note, Gr. was born. 

^ This case I note because it seems to me one in which a 
strict adherence to the tenses of the original is specially in- 
felicitous, because of the Past tenses took and brought imme- 
diately preceding. 



ACTS. 41 

REVISED VERSION. SUGGESTIONS. 

23 : 25 after this form as follows ^ 

23 : 30 to speak against him to say before thee what they 

before thee. had against him. = a. v. (or 

what pertains to him.) 

24 : 14 a sect heresy = a.v.^ 

24 : 17 many years (perhaps) several years ^ 

24 : 25 call thee unto me call for thee = a. v. 

24 : 27 when two years were after two years = a. v.* 
fulfilled 

24 : 27 desiring to gain favor Felix desiring to favor the Jews 
with the Jews, Felix left {or to shew favor to the 
Paul in bonds Jews) left Paul bound ^ 

^ I suppose the substitution of form for manner here was 
intended to convey to the reader the impression that what 
follows is a copy of the letter, and not merely its general 
substance ; but I doubt whether after this form distinctly 
conveys this impression. A marginal note might be added, 
Gr. having {or comprising) this form. 

^ Atpeo-is here must be understood to signify, not the body 
of errorists, but the system of (reputed) error. It seems to 
me that good usage will not authorize the employment of the 
word sect to express that idea. I should be in favor of re- 
taining heresy, taking the word in its widest sense. Sectarism 
might perhaps answer, as meaning the way of sectaries. Our 
modern word sectarianism would not, since it signifies excessive 
zeal for a sect, and not simply the system of a sect. 

^ If we must choose between some and many I should in this 
place prefer many ; but if several is admissible, I should think 
it best expresses the force of irKuoviav. Ttvaiv would be = some 
(as in Acts 9 : 19) and 7roAXoov:= many (as 24 : 10). 

* I would like to vary as little as possible from the A.Y. 
where the sense is the same. " After two years " expresses 
4* 



42 



ACTS. 



REVISED VERSION. 

25 : 8 sinned 

25 : 20 perplexed 

25 : 22 could wish 

26 : 6 stand ^ere to be judged 
26:8 if God doth raise 

26 : 23 how that (bis) 
26 ; 23 he first by the resur- 
rection of the dead should 

26 : 26 none 

26 : 28 wouldest fain make 

27 : 9 gone by 

27 : 12 north-east and south- 
east 
13 Crete, close in shore 



27 
27 
27 



14 after no long time 
14 beat down from it 



SUGGESTIONS. 

offended = a. v. 

in doubt 

would like 

standj and am judged = A. v. 

that God raiseth ^ 

that = A.v. 

he should be the first that 

should rise from the dead, 

and should = A.v. 
not one 
wilt make 
past = A.v. 
toward the south-west and 

north-west = a.v.^ 
close by Crete = A.v. 
not long after = a.v. 
arose (jnarg. or beat) against 

it = A.v. 



the same thought as " when two years were fulfilled, and 
" bound " the same as " in bonds." Both these last expressions 
may have a more or a less strict signification. KaraOeaOai 
X'^P'-v (or xp-pna, or ;>^apiTas) though it may comprise the idea 
of gaining favor, I understand primarily to signify doing a 
favor or favors. 

-^ This force of et is well established. Comp. vs. 23. 

^ The reasoning by which this change is justified seems to 
me fanciful. Kara I take to mean in the direction of, just as 
in 8 : 26. ''In the direction of a wind" is in the direction 
from which that wind comes, as winds are universally named 
from that direction and never from the direction toward which 
they blow. To make Kara mean down the wind seems to me 
entirely arbitrary. 



ACTS. 43 

REVISED VERSION. SUGGESTIONS. 

27 : 28 after a little space . when they had gone a little 

further = A.v. 
27 : 33 wait and continue have waited and continued ^ 

27 : 39 and they took counsel into which they were minded, 
whether they could drive if it were possible, to thrust 
the ship upon it in the ship = a.v. (or on 

which they consulted, if pos- 
sible, to drive the ship) ^ 

27 : 41 began to break up was broken =: a.y.^ 

28 : 11 The Twin Brothers Castor and Pollux =z a.v.* 
28 : 12 touchinoj landinsj nx A.v.^ 

28 : 20 intreat you to see and request to see and to speak 
to speak with me with you ^ 

^ In constructions of this kind the Greek uses the Present 
exactly as we do the Perfect. 

^ I think Dean Alford points the text correctly, ifSovXevovro, 
€1 SvVatyro, e^oio-ai, thus connecting iiujcrat with i/SovXevovTO 
and not with Svvaivro. 

^ 'EXv€To, not merely began, but began and continued to be 
broken up. 

* The one expression is no more a literal rendering of 
Aioa-KovpoL than the other. If the aim of the revisers was to 
avoid the use of these mythological names (which indeed are 
not literally found in the text), I see no gain in this ; for the 
mythology is there; if it was to present a phrase more intelli- 
gible to English readers than Castor and Pollux, it is an 
objection to this that in order to do so they remove the mytho- 
logical allusion which exists in the text. 

^ Touching would be the term if the object were to make a 
new translation ; but landing may fairly retain its place in a 



revision. 

6 



The connection justifies us in understanding TrpoarXaXrjaai 



44 



ROMANS. 



KEVISED VERSION. SUGGESTIONS. 

28 : 23 they came to him into there came many to him into 



his lodging in 


great 


his lodging =: A.v.^ 


number 






28 : 24 disbelieved 




believed not := A.v. 


28 : 26 in no wise 




not = A.v. 


28 : 27 turn again 




turn 


28 : 29 (verse in marg 


.) 


(Insert in the text in brackets.) 


28 : 31 boldness, none 




confidence, no man = a.v.^ 




ROMANS. 


1 : 5 of faith 




to faith 



1 : & to he Jesus Christ's 

1 : 13 in you ... in the rest 

1:14 foolish 

2 : 7 incorruption 

3 : 4, 6, etc. God forbid 



of Jesus Christ = A.v. 
among you . . . among the rest 

= A.v. 

unwise = A.V. 
immortality = A.v. 
By no means ^ 

of Paul's addressing the Jews, rather than of the Jews' address- 
ing Paul. 

^ The object of this change doubtless was to make it apparent 
that those who came were the same, or some of the same, who 
made the appointment ; but it seems to me that this is implied 
in the narrative, so that the old version might stand. 

^ Boldness is a good rendering of Trapprjcria, but so also is 
confidence, and I perceive no sufficient reason for the change, 
in view of the rules adopted for the revision. 

^ I do not overlook the fact that yeVotro is Optative. Still 
that seems to me very far from justifying the introduction of 
the name of God into the translation. Our familiar phrase 
hy no means seems to me to give the full force of [u] yevono 
wherever it occurs. 



ROMANS. 45 

REVISED VERSION. SUGGESTIONS. 

3 : 9 worse better 

3 : 30 if so be seeing = A. v.^ 

4:19 without being weak- being not weak = a. v.^ 

ened 

5:1 let us have peace we have peace = a.v. 

5:2 let us rejoice rejoice = a.v. 

5 : 3 let us also rejoice in we glory in tribulations also 

our tribulations =A.v.^ 

5 : 4 probation experience = A.v.'* 

5 : 7 the good man a good man = a.v.^ 

5 : 18 one trespass . . . one the trespass of one . . . the 

act of righteousness righteousness of one ® 

^ I would unhesitatingly retain this rendering, whether we 
read eiTrep or eTretVcp. 

^ The original participle is not Passive, but Neuter, and is 
well rendered by being weak. 

^ Rendering Kav;;^w/xat as in 2 Cor. 12 : 9. I would give it 
the same rendering in verse 2 if it were not followed by 8d^c. 

^ AoKLfirj is proof, both the process and the result. The 
result seems here intended. Probation is the process, and in 
modern usage generally refers to a season of trial. If the 
result were spoken of with reference to the judgment of 
others, it would signify approval, the being 8o'Ktju,o9. But if, 
like the patience and hope with which it is here associated, 
SoKLfjLT^ also is subjective, it will be best rendered by experience, 
meaning that self-knowledge which is gained through the 
endurance of tribulation. 

^ Notwithstanding the article. This is one of those cases 
where the Greek uses the definite article, but we do not. I 
would also decidedly omit the marginal note. 

® It seems to me that the rendering of the A.V. " the offence 
(or trespass or transgression) of one " and " the righteousness 



46 ROMANS. 

REVISED VERSION. SUGGESTIONS. 

6 ; 1 7 whereunto ye were de- which was delivered you == A. v. 
livered (or unto you)^ 

6 : 20 in regard to righteous- frona righteousness = A.v. 

ness 

7 : 1 Or, etc.2 

7 : 4 were made dead have become dead 

7 : 6 so that we serve that we should serve = A.v.^ 

7 : 8, 9 apart from without =: A.v.* 

8 : 4 ordinance righteousness = A.v.^ 
9:9a word of promise the word of promise = A.v. 

of one," although the more difficult one, is yet justified by 
the course of the apostle's reasoning, and at least deserves a 
place in the margin. 

■^ Ila/oaStSoD/xt is repeatedly used for communicating evangeli- 
cal instruction, as well as for handing down traditions. I 
would retain the old rendering here, understanding it as = 
"in which ye were instructed." 

^ I would regard the rj as interrogative and retain the whole 
verse as in the A.V., except that I would prefer to omit how. 

^ Alford justifies the rendering, " so that we serve " on the 
ground of the verb (SovXeuctv) being in the Present tense. 
But this (in the Infinitive) only gives it the sense o^ continued 
action, and does not necessarily modify the force of Sxir^. I 
should prefer to leave the old rendering undisturbed. 

* I see no gain in rendering x^P'-^? either here or elsewhere, 
apart from, rather than without, as Matt. 13:34; Luke 
6 : 49, etc. 

^ Taking SuKaLwfxa as collective, meaning the whole course 
of righteous feelings and actions required by the law. So in 
Kev. 19 :8 I would keep the rendering righteousness, because 
the white robes represent righteous character as a whole 
rather than individual acts. 



ROMANS. 



47 



EEVI8ED VKRSION. 



SUGGESTIONS. 



9 According to 



At r= A.V. 

faith = A.V. 

Hath God = a. v. (comp. vs. 4.) 

God hath not = a. v. 

irrevocable {or not to be re 
pented of) 
12 : 1 reasonable spiritual {marg.Gr. rational)-^ 

12:3 the grace that was the grace given unto me ::= a, v 

given me 
12:16 things that are lowly the lowly 



17 belief 

1 Did God 

2 God did not 

29 without repentance 

1 reasonable 



13 : 3 to the good work 
13 : 3 to the evil 
13 : 3 And wouldest thou 
have no fear 

13 : 6 ministers of God's 

service 

14 : 4 lord 

15 : 13 in the power 
15 : 24 Spain 

15 : 25 — but now, I say, 



to good works ^= A.v. 

to evil 

Desirest thou then not to be 

afraid 
God's ministers = A.v.^ 

master == a.v. 

by the power 

Spain [I will come to you]^ 

But now 1= A.v. 



^ I apprehend that ordinary readers interpret reasonable 
service to mean a service reasonably required, whereas, I take 
XoyiKy] Xarpua to mean a service rendered by the rational 
powers, in distinction from one of the hands or lips ; and since 
rational would also be ambiguous, I see no way but to use 
spiritual in the text. 

^ The revisers have doubtless aimed to bring out the dif- 
ference between Xurovpyoi and StaKovot, but I doubt whether 
the expression they have chosen conveys to an English reader 
any other idea than that conveyed by the old rendering. 

^ Putting a period at the end of the verse. 



48 



1 CORINTHIANS. 



REVISED VERSION. 

15 : 26 been the good plea 

sure 
15 : 27 been their good plea^ 

sure 
15 : 31 are disobedient 

15 : 32 find rest 

16 : 17 them which are caus 

ing the divisions 
16 : 17 learned 
16 : 17 turn away from 
16 : 25 times eternal 
16 : 27 to whom 



SUGGESTIONS. 

pleased them = a.v. 

- pleased them i= a, v. 

do not believe = a.v. 
be refreshed = a.v. 
those that cause divisions 

have learned = a.v. 
avoid = A.v. 
ages 
(omit)^ 



1 CORINTHIANS. 



1 


: 4 which was given 


given 


1 ; 


: 8 that ye he * 


that ye may he = a.v. 


1 


: 13, 15 into 


in = A.v. ^ 


1 


: 18 are perishing . . . being 
saved 


perish . . . saved = a.v.'' 


1 ; 


: 27 chose (Ms) 


hath chosen = A.v. 


1 ; 


: 28 did God choose 


hath God chosen = a.v. 


2: 


: 4 of wisdom 


of [man's] wisdom 


2; 


: 8 knoweth 


knew (or hath known) 


2; 


: 9 saw not . . . heard not 


hath not seen . . . hath not heard 




. . . entered not 


. , . have not entered 



^ Whether w be read or not. 

^ Sw^ojaeVots, sailed from time to time. We have in English 
no form of verbs or participles to express just this shade of 
meaning. I see no reason to understand (with Alford) those 
who are in the way of salvation. Compare Acts 2 : 47. 



1 CORINTHIANS. 



49 



REVISED VERSION. 

2:10 revealed 

2 : 10 through the Spirit 

2 : 12 received 

3 : 4 are ye not men ? 
3 : 8 but each 

3 : 17 destroyeth 

3 : 19 He that taketh 

5 : 2 did not rather mourn 
6:4 do ye set them to judge 

who are of no account in 
the church ? 

6 : 7 Nay, already, etc. 

6 : 9 Or know ye not 



SUGGESTIONS. 

hath revealed = a.v. 
by his Spirit = a.v. 
have received = A.v. 
are ye not walking as men ? ^ 
and each 

defileth {or polluteth)^ 
Who taketh 

have not rather mourned=A. v .^ 

set them to judge who are least 

esteemed in the church = 

A.v. 

Now therefore, etc. (the whole 

verse = a.v.) 
Know ye not = A.v.^ 



^ I would insert these Italics because we are obliged in 
English to use meri to represent the idea of avSpes, viri, as 
well as of avOpo)7roi, homines. " Walking as men," draws atten- 
tion at once to the language of vs. 3, and the thought in both 
passages is the same. 

^ Because corrupteth, which would be the literal rendering 
of <^^€t)a€t, is unsuited to the idea of a temple. Neither should 
we attempt to render alike in the two clauses, since the mean- 
ing is not the same in both. The ancient versions do, bee luse 
they have single terms which, like cfiOetpoj, unite the two mean- 
ings. Compare 2 Pet. 2 : 12. 

^ The apostle is describing their present condition, Trec^uortw- 
fxivoL karri, and therefore we should understand the force of 
lir^vOrjo-ar^ as extending to the time present when he was 



^ I would give the same rendering in vs. 16 and 19. There 
is a certain additional force given to the question by prefixing 
5 



50 



1 CORINTHIANS. 



REVISED VEUSION. 

7 : 2 because of fornications 
7 : 5 may be together 
7 : 28 But and if 
7 ; 28 Yet, etc. (to the end of 
the verse) 

7 : 37, 38 his own 

8 : 13 forever more 

8 : 13 that I make not 
9:12 did not use 
9:151 write not 

9 : 18 use to the full 

10 : 13 such as man can bear 

10 : 22 Or do we 



SUGGESTIONS. 

to avoid fornication =''a.t,^ 
come together = A.v.^ 
Yet if 
Nevertheless, etc. = A.v. 

his 

while the world standeth = 

A.V.^ 

that I may not cause 

have not used = A.v. 

I have not written 

abuse = a.v.^ 

such as is common to man = 

A.V.^ 

Do we = A.v. 



^, like that given to a Latin interrogation by prefixing num^ but 
or does not express it, and whether in that sense is obsolete. 

^ Marg. Gr. because of fornications. 

^ The A.Y., gives the sense, even if ^re be the true reading, 
while the new rendering, it seems to me, does not. 

^ We have no word exactly corresponding to aloiv. We are 
obliged to translate it age, world, eternity, etc. It is here 
limited from the nature of the case to the writer's lifetime ; 
and yet as long as I live would be an inadequate rendering, 
for it would not give the full force of f.h rov atwva ; but the 
old rendering while the world standeth, seems to me to do so 
.quite as well 2^% forever more. 

* Karaxpaojaat generally signifies wrong or excessive use. To 
the full comes short of expressing excess, both here and in the 
■margin of 7 : 31. 

^ Inserting in the margin, Gr. human or pertaining to man. 



1 CORINTHIANS. 



51 



KKVISED VERSION. 

11:2 1 praise you 
11:2 traditions 
11 : 19 heresies 
11 : 20 it is not possible 
11 : 24 This is my body 
which is for you 

11 : 29 For he that eateth 

and drinketh, eateth and 
drinketh judgment unto 
himself, if he discern not 
the body 

12 : 7 to profit withal 
12:9 in the same Spirit 

12 : 9 in the one Spirit 

13 : 11 I felt as a child, I 

thought as a child 

14 : 1 yet 
14:1 but rather 

14 : 3 edification, and com- 
fort, 

14 : 6 But 

14 : 18 you all 

14 : 29 discern 

14 : 30 But if, etc. (the 
whole verse) 



SUGGESTIONS. 

I praise you, [brethren,] 

instructions 

factions 

it is not 

[Take, eat ;] this is my body, 
which is [broken] for you. 

For he that eateth and drink- 
eth [unworthily] eateth and 
drinketh judgment to him- 
self, not discerning the 
[Lord's] body 

for profit 

by the same Spirit = a.v. 

by the same Spirit = A.v.-^ 

I thought as a child, I reasoned 
as a child 

and = A.v. 

more especially 

to edification and exhortation 
= A.v. 

And 

ye all = a.v. 

judge = A.v. 

If, etc. = A.v. 



^ The majority of uncial manuscripts have same. It seems 
to me that much stress should not be laid on the greater prob- 
ability of a change of one to same than of same to one having 
been made by copyists, because the two expressions are so 
nearly synonymous. 



52 



1 CORINTHIAXS. 



REVISED VERSION. 

15 : 2 saved ; 1 make known, 
I say, in what words I 
preached it unto you, if 
ye hold it fast, 

15 : 4 hatli been raised 

15 : 20 are asleep 

15 : 28 be subjected 

15 : 33 Evil company doth 
corrupt good manners. 



15 
15 



16 



47 of heaven 

55 O death, where is thy 

victory ? O death, where 

is thy sting? 

2 as he may prosper 



SUGGESTIONS. 

saved, if ye hold fast what I 
preached unto you,^ 



was raised "^ 

have slept 

be subject =: a.v.^ 

Evil company corrupteth {or 
Evil companionships cor- 
rupt) good morals. 

[the Lord] from heaven 

O death, where is thy sting ? 
Hades, where is thy vic- 
tory ? ^ 

as he may be prospered 



•^ Adding on the word what a marginal note, Gr. with what 
word. I am unable to see in the R.V., any fair connection for 
the conditional phrase, "if ye hold it fast." 

^ The Greek verb is in the Perfect tense, and in vs. 12, 13, 
14, etc., 1 would translate by an English Perfect. But it 
seems to me contrary to our idiom to use that tense with a 
specification of a distant past time. 

^ I object to the passive form here because it seems to im- 
ply that the Son is made subject by some other power ; whereas, 
I understand the meaning to be that he shall voluntarily become 
subject. A Middle sense not unfrequently inheres in the 
Passive forms of Greek verbs. 

^ The rendering of the Peshito Syriac confirms here the 
reading of the textus receptus. So does the Armenian sub- 
stantially. 



2 CORINTHIANS. 53 

2 CORINTHIANS. 

REVISED VERSION. SUGGESTIONS. 

1:1 the whole of Achaia all Achaia =^ a.y} 

1 : 5 abound unto us abound in us = A.v.^ 

1 : 6 worketh is effectual = a.v. 

1 ; 8 weighed down exceed- pressed out of measure, above 

iugly, beyond our power strength = A.v. 

1 : 9 answer of death sentence of death =z a.v. 

1:10 will deliver : on whom doth deliver : in whom we trust 

we have set our hope that he will yet deliver us ; 

that he will also still (or will still deliver us) ^ 

deliver us ; 

1 : 12 holiness simplicity=A.v.(SotheSyriac) 

1:12 sincerity of God Godly sincerity = a.v.^ 

^ This change was doubtless made for the sake of preserving 
a distinction between oAos and 7ra?, which, though in certain 
connections they give different shades of meaning, in this case 
I take to be absolutely synonymous, as I do also the two ex- 
pressions the whole of Achaia and all Achaia in English. In 
such a case I feel that the old version may fairly claim to be left 
undisturbed. 

^ Here, again, I find a distinction without a difference. Both 
phrases mean that sufferings with and for Christ abound in our 
case or experience, and I fail to see that the new version con- 
veys the meaning any better than the old. 

^ " On whom we have set our hope " may be a trifle closer 
to the shape of the Greek, but " in whom we trust " expresses 
the same thought more neatly and with equal force. 

* Does the new phrase convey to the reader any idea dif- 
ferent from that conveyed by the old ? If it does, I fear it 
will not be the right idea. If not, why change ? 
5* 



54 



2 CORINTHIANS. 



REVISED VERSION. 

2 : 14 leadetli us in triumph 

2 : 15 are being saved 

2 : 15 are perishing 
2:16 from death 
2:16 from life 

3 : 3 tables that are hearts 

of flesh. 

3 : 18 reflecting as a mirror 
4:3 But and if 

4 : 3 are perishing 

4 : 6 Seeing, etc. (the whole 

verse) 

5 : 11 hope 

7 : 2 Open jour hearts to us, 
etc. (the whole verse) 



SUGGESTIONS. 

(Add in margin. Or causeth us 

to triumph.)^ 
are saved = a. v.^ 
perish =z a.v.^ 

of death = a.v. (So the Syriac.) 
of life = A.v. (So the Syriac.) 
fleshly tables of the heart == 

A.v.^ 
beholding as in a mirror 
But if indeed 
perish 
For God, etc. (the whole verse) 

=1 A.v. 

trust = A.v.^ 

Receive us, etc. (the whole 
verse = a.v.^ 



■^ I take it that the rendering "leadeth us in triumph" was 
not chosen as presenting the same ambiguity which some 
commentators say exists in the Greek, for any such mode of 
rendering is distinctly repudiated in the Preface to the Revised 
Version. If so, I think the reading causeth us to triumph 
should appear in the margin. 

^ See note on Acts 2 : 47. 

^ The reading icapStas is confirmed by the Vulgate, and by 
the Syriac, Ethiopic, and Armenian versions. 

* The use of hope in reference to something at present ex- 
isting may doubtless be justified by authorities. Still it is 
contrary to our best usage. 

^ " Open your hearts to us " is ambiguous, and might mean, 
" express your feelings to us with all freedom." " Open your 
hearts to receive us" would answer, but is too long. The 



2 CORINTHIANS. 55 

REVISED VERSION. SUGGESTIONS. 

7 : 12 your earnest care for us our earnest care for you 

8 : 4 in regard of this grace to receive this gift and to accept 

and the fellowship the fellowship ^ 

8:12 if the readiness is if there be first a willing mind, 
there, = A. v. 

8 : 19 grace gift 
19 ministered administered = A.v. 
12 filleth up the measure supplieth the wants 

of the wants 

9 : 13 the obedience of your your professed subjection = 

confession A.v.^ 

10 : 1 am of good courage ameboid = A. v. {or am con- 

fident)^ 

Perfect tenses also seem to me appropriate here, since the 
apostle is reviewing his whole course of life, and the Greek 
Aorist bears that rendering perfectly well. 

^ If SeiaarOaL rjixa.'; is not a genuine reading, it would seem to 
be a correct gloss, being implied in the fellowship which the 
contributors sought from the Apostle. 

^ I do not feel entirely satisfied with either of these render- 
ings. Subjection is a closer rendering oivTrorayj than obedience, 
and confession perhaps a little preferable to profession for 
ofjLoXoyta, although I know of no other word in Greek but 
6/xoXoyta to signify a religious profession. It is a slight objec- 
tion to the rendering of the A.V. that a professed subjection 
might be insincere, whereas the implication here is that the 
profession of the Corinthians was a thoroughly honest profes-* 
sion. On the other hand the combination confession unto, in 
this connection, seems to me faulty. 

^ Of course the object of this change was to avoid rendering 
the two verbs in vs. 2 alike. It strikes me that this advan- 
tage is more than balanced by the weakening of the sense in 



56 



GALATIANS. 



REVISED VERSION, 

10 : 13 of the province which 
God apportioned to us 
as a measure, to reach 

10 : 15 magnified in you ac- 
cording to our province 
unto further abundance, 

11:7 Or did I commit a sin 

12:7 And by reason of the 
exceeding greatness of 
the revelations — where- 
fore, that I should not 
be exalted overmuch, 

12 : 9 hath said 

12:9 strength of Christ 
12:19 Ye think all this time 

13 : 5 Or 



SUGGESTIONS. 

of the rule which God assigned 
to us, a measure reaching 

enlarged among you according 
to our rule abundantly. 

Did I commit a fault 

And lest I should be exalted 
above measure, through the 
abundance of the revelations, 

= A.V.1 

said 

power of Christ = a.v.^ 

Again think ye ...?=: a. v.® 

(omit) 



GALATIANS, 

2:16 save but only (or, woro^^er^me save) 

3 : 22 all things all = a.v.* 

vs. 1 . " Am of good courage " most naturally means, '^ am 
cheerful and hopeful," which in many cases would express the 
meaning of OappQ), but is far from the Apostle's meaning here. 

^ So all the versions in Walton's Polyglot : also the 
Armenian. 

^ Is there any good reason for giving two renderings to 
dvvafjLL<; in this verse ? 

^ The Syriac translators must have had before them the 
reading UolXlv, for they render precisely as the A.V. 

^ Ad sensum. If it be thought necessary to imitate the 
neuffer form, we might render tol Travra the whole world. 



EPHESIANS. 57 

REVISED VERSION. 8UGGE8TIONS. 

3 : 24 hath been became 

3 : 28 can be {ter) is = A.v. 

3 : 28 one man one = a.y. 

4 : 7 an heir through God an heir[of God through Christ]^ 
4 : 13 ye did me no wrong ye have not injured me at all 

= A.v. 

4 : 17 zealously seek you are zealous for you 

4 : 17 seek them be zealous for them 

4 : 18 to be zealously sought to be zealous 

4 : 23 is born was born = a.v. 

4 : 23 is horn through promise by promise = a.v. 

: 1 with freedom did Christ stand fast therefore in the lib- 
set us free : stand fast erty wherewith Christ hath 
therefore, made us free = a.v.^ 

6:5 his own burden his own load ^ 



EPHESIANS. 

1 : 10 unto a dispensation of in the dispensation of the ful- 
the fulness of the times, ness of times to gather to- 
to sum up gether in one * 

^ These words " of God through Christ " are in the Peshito 
Syriac version. 

^ Here also the Peshito agrees with the A.V. 

^ This change I would make for the sake of marking the 
difference between the ^aprj of vs. 2 and cf^opTcov here, the 
former signifying the burdens of life, which. Christian sympathy 
can share, and the latter that individual responsibility, which 
cannot be shared, but which each one must bear for himself. 

* And the rest of the verse, as in the A.V. The transfer of 



58 EPITESIANS. 



REVISED VERSION, SUGGESTIONS. 

12 hoped in Christ trusted in Christ = A.v. 

13 ye also, ye also trusted ^^ a..y. 

14 unto until = A.v. 

15 and which and [the love] which ^ 
18 having the eyes of your the eyes of your understanding 

heart enlightened being enlightened = a.v.^ 

2 : 1 through your trespasses in trespasses and sins == A.v.^ 

and sins 

2 : 2 sons of disobedience children of disobedience =a. v.'* 

2 : 3 as the rest as others = a. v. 

the definite article from times to dispensation I would justify 
by Hebrew analogy, and the rendering of et? by in on the 
ground of its being viewed from the stand-point of the pre- 
existing purpose. 

^ Here again the Syriac agrees with the A.V. 

^ Admitting KapSta? as the true reading I would regard 
Stavoiac as a correct gloss, and abide by the old version, just as 
in Prov. 6:32 and 7:11, I would render sb '"bn wanting un- 
derstanding^ and not wanting heart. I appreciate the desire 
of the revisers to preserve uniformity in the rendering of 
KapSia, but 1 would here be content with noting the literal 
rendering in the margin. " The eyes of the heart " is a per- 
fectly legitimate combination ; but I apprehend that most 
readers would interpret heart (in that phrase) as the seat of 
the affections, and not of intelligence. 

^ If the death here spoken of were that of the body, viewed 
as a consequence of sin, the new rendering would be correct ; 
but if it be the state of sin, the destitution of spiritual life 
the old familiar rendering seems to me better. The Greek 
article does not demand the insertion of your in the translation, 
since it is often prefixed to nouns when used generically. 

* See note on Luke 20 : 34. 



EPHESIANS. 



59 



f 



REVISED VERSION. 

2 : 5 through our trespasses 
2 : 5 have ye been saved 
2 : 8 have je been saved 

2 : 14 made . . . brake 

3 : 21 Unto him he the glory 

4 : 19 gave themselves 
4 : 20 did not so learn 
4:21 heard . . . were taught 

4 : 32 forgave you 

5 : 6 sons 

6 : 4 nurture them in the 

chastening 
6 : 9 both their Master and 
yours 



SUGGESTIONS. 

in trespasses 

ye are saved = a.v. 

are ye saved = a.v. 

hath made . . . hath broken = 

A.v.i 
Unto him be glory = A.v.^ 
have given themselves = A.v.^ 
have not so learned = A.v. 
have heard . . . have been taught 

= A.v. 
hath forgiven you = a.v. 
children = A.v. 
bring them up in the nurture 

= A.V.* 

He who is both their Master 
and yours 



^ Perfect tense appropriate, because the conditions remain. 
Jewish and Gentile Christians are still one ; the wall remains 
broken down. 

^ The glory here, I take it, is not the glory of any particular 
divine work, but all glory ; and if so, it is just as well expressed 
in English without the article as with it. 

^ The Apostle is describing their present state. See vs. 
17. 

^ The Revision has here approximated to giving the same 
rendering of iKTp€<f>oi as in 5 : 29 and yet not attained to an 
identical rendering. Bring up is a good translation of this 
verb (as also of Tp€<f>(ji in Luke 4: 16), and although chasten- 
ing is comprised in TvaiSeia, it is not the whole it. Training 
would be a little more exact than either nurture or chastening, 
but is perhaps less in accord with the style of the translation. 



60 PHILIPPIANS. 

REVISED VERSION. SUGGESTIONS. 

6:18 in all perseverance with all perseverance = A.v. 

6 : 24 uncorruptness sincerity =: a.v.-^ 



PHILIPPIANS. 

1 : 23 very far better far better = a. v.^ 

1 : 25 abide with you all continue with you all = A.v.^ 

2:6a prize robbery = A.v.* 

^ Putting incorruption or uncorruptness in the margin as the 
literal rendering. 

^ The insertion of very in this passage seems to me objection- 
able on two grounds. (1) It is doubtless designed to repre- 
sent the word ttoAAw. But fxaXXov KpeiTTov would not signify 
far better, but the rather better or better in comparison, and so 
the whole phrase signifies much better in comparison. (2) 
The prefixing of very does not seem to me to strengthen the 
phrase far better, but rather to dilute and weaken it. Would 
the sentence " The heaven of the holy lies far beyond these 
visible heavens " be at all strengthened by reading im-y far 
instead of far f 

^ The insertion of napa in the compound verb justifies the 
use of a different term for it from that employed in rendering 
the simple verb. 

* I.e. an unwarranted assumption. Even when on earth 
our Lord distinctly claimed equality with the Father, and did 
not consider it dpTray/xo'? to advance such a claim. A fortiori, 
he did not so consider it before his incarnation ; and yet he 
humbled himself, etc. But how can we conceive of his think- 
ing of seizing that dignity, before his coming into the world ? 
I would however place the rendering of the R.V. in the mar- 
gin, as a possible one. 







PHILIPPIANS. 




REVISED VERSION. 




SUGGESTIONS. 


2; 


: 22 as a child serveth a 


as a son with a fathei 




father 






3; 


: 8 dung 




refuse 


3: 


; 9 of God 




from God 


3: 


: 12 apprehend 




lay hold of ^ 


3: 


: 12 apprehended 




laid hold of 


3 ; 


: 13 apprehended 




laid hold of it 


3 ; 


: 19 the belly 




their belly = A. v. 


4; 


: 10 rejoice 




rejoiced = a.v.^ 


4; 


: 19 fulfil 




supply =z A.Y. 



61 



^ Since the reference here is not to service rendered by a 
child to a parent, but to cooperation in a filial spirit by an 
adult standing in the relation of a child to a parent, it would 
seem to be best expressed by the use of the term son. A 
similar remark would apply to 1 Tim. 1:2; 2:1; Tit. 1 : 4. 
In Luke 2 : 48 the R.V. has (properly as I think) retained 
son as a rendering of t€kvov. Compare note on viot, Luke 
20:34. 

^ In its primary meaning apprehend is precisely the proper 
term here ; but since usage has restricted its meaning, the 
change here proposed by the American company of revisers 
has the merit of making the passage plainer than it was in 
the A.Y. 

^ The reference seems to be to his feelings on the arrival 
of the supplies. Had it been to his feelings at the time of 
writing, there seems to be no reason why he should not have 
employed the Present tense of the verb. 



62 



COLOSSIANS. 



COLOS 

REVISED VERSION. 

1 : 7 on our behalf 
1:11 the might of his glory 

2 : 7 builded up 
2 : 13 through your trespasses 
2 : 13 did he quicken 
2 : 15 having put off from 

himself 
2 : 18 dwelling in the things 
which he hath seen 

2 : 20 If ye died 

3 : 1 If ye then were rais 

together with Christ, 



SIANS. 

SUGGESTIONS. 

on your behalf^ 

his glorious might ^ 

built up 

in your trespasses 

hath he quickened := A.v. 

having spoiled = A.v. {or hav- 
ing despoiled) 

intruding into those things 
which he hath not seen = 
A.v.^ 

If ye have died 

If ye then are risen with Christ, 



^ I regard the testimony of the Syriac version as outweigh- 
ing the preponderance of Greek manuscript testimony, espe- 
cially in a case where the question is between -q and v, two 
letters pronounced absolutely alike from the days of our ear- 
liest MSS. This verse I should have preferred to leave un- 
touched, except by the substitution of beloved for dear. 

^ I suppose that the revisers did not intend to give a different 
interpretation of this phrase from that of the A.V., but simply 
a more literal translation, and for this they seem to me to 
have sacrificed something of clearness. 

^ I do not know of any authority for rendering e/z/JareuW 
dwelling ; and in reference to the question of reading or not 
reading /xrj, it strikes me that its insertio7i by a copyist is far 
less likely than its omission. Here, again, the authority of 
the Peshito Syriac seems to me very weighty. Its rendering 
is precisely like that of the A.V. 



1 THESSALONIANS. 



63 





REVISED VERSION. 


SUGGESTIONS. 


3; 


: 3 ye died 


ye have died 


3 ; 


: 1 1 there cannot be 


there is no more 


3 ; 


: 15 to the which 


to which 


4: 


; 6 each one 


every one 


4: 


; 13 labour 


concern ^ 



1 THESSALONUNS. 



2 : 1 hath not been found vain 
4 : 12 honestly 

4 : 13 the rest 
: 5 sons {bis) 

5 : 18 to you- ward 

5 : 27 all the brethren 



was not in vain = A.v. 
becomingly {or with propriety) 
others = a.v. (So 5 : 6.) 
children = a.v.^ 
concerning you ^ A.v. {or with 

regard to you) 
all the [holy] brethren ^ 



2 THESSALONIANS. 

1 : 3 each one of you all every one of you all toward 

toward one another each other = A.v. 

1:6 if so be that seeing r== A.v. (Comp. Rom. 



2 : 2 is now present 



seeing r== a.v. 

3 : 30.) 
is just at hand 



^ The Syriac reads zeal ; but if the true reading be ttoVov, 
the labor (or pain) intended must be mental, and so may well 
be rendered concern, or anxiety. 

^ I appreciate the effort to express the force of yeyovcv, but 
it does not seem to me successful. 

3 See note on Luke 20 : 34. 

* The Syriac has " all the holy brethren." 



64 




1 


TIMOTHY. 






REVISED VERSION. 




eUGGESTIONS. 


2: 


: 11 


sendeth 




will send ^ 


2: 


; 11 


a working of error 




strong delusion =^ a.v.^ 


2 : 


; 12 


might be judged 




may be condemned ^ 


2 : 


; 13 


in sanctification 




by sanctification 


2 : 


; 15 


traditions which 


ye 


instructions which ye received 



were taught 
16 which loved us and 

gave us 
16 eternal comfort 
6 tradition 
14 note that man, that ye 

have no company 



who hath loved us and given us 

everlasting consolation = a v.* 
instruction 

note that man, to have (or and 
have = A.Y.) no company 



1 TIMOTHY, 

1 : 2 my true child my own son = A.v.^ 

1:4a dispensation of God godly edifying = a.v.^ 

^ The Syr. has the Future tense. 

^ Putting in the margin, Gr. an in working or energy of 
delusion or error. 

^ The R.V. retains condemn as a rendering of KptVo), in Acts 
13 : 27, and might rightly have done so in John 3 : 17, 18. 

^ I presume it will not be denied that the signification of 
aloiVLos is just as well given by everlasting as by eternal, and 
that of TrapaKX-qari's just as well by consolation as by comfort. I 
suggest here a return to the rendering of the A.V. because I 
would not for the sake of maintaining uniformity of rendering 
(in the case of terms not specific or technical) desert the old 
version and a familiar and acceptable phrase. 

5 See note on Phil. 2 : 22. 

^ The idea of dispensatio7iy or even of stewardship, in this 



1 TIMOTHY. 



65 



REVISED VERSION. 

1:11 gospel of the glory 
2 : 2 in high place 
2 : 4 willeth that all men 
should be saved 

2 : 9 in modest apparel with 
shamefastness 

2 : 14 hath fallen 

3 : 3 no brawler 

3 : 3 no lover of money 

3 : 15 how men ought to be- 

have themselves 

4 : 2 branded 



SUGGESTIONS. 

glorious gospel = A.v, 

in authority = A.v. 

would have all men to be saved 
(or desireth that all men 
should be saved) 

in becoming apparel with mod- 
esty ^ 

fell 

Not given to wine = A.v.^ 

not covetous = A.v.^ 

how thou oughtest to conduct 
thyself (or how one ought to 
conduct himself) 

seared = a.v. 



\ 



connection seems extremely harsh. The Syriac translates 
edijication. Is it not altogether likely that {he Apostle wrote 
instead of olKohojxrjv the less usual word otKoSo/xtav, which, ap- 
pearing to some copyist an error, gave place to oLKovoixtav ? 

^ If we have in our language a word exactly answering to 
a term in Greek, it is modest?/ for aiSto? as applied to the 
deportment of women. The retention of this obsolete sub- 
stitute for it seems quite unnecessary. 

^ As applied to conduct Trapotvos would signify " over wine- 
cups," or '• such as results from wine-drinking ; " but as applied 
to persons our best lexicons authorize the rendering " given to 
wine " or even " drunkard." 

^ If it be deemed essential to use uniformly different Eng- 
lish words for TrXeoveKriys and <f>L\dpyvpo<;, we might employ 
avaricious for the latter. But there seems to me to be more 
lost by substituting three words for one than is gained by 
securing different expressions for the two Greek words. 
6* 



66 



2 TIMOTHY. 



REVISED VERSION. 

4 : 10 Strive 

4 : 10 have our hope set on 

5 : 5 hath her hope set ou 
5:16 any woman 

5 : 16 her 



SUGGESTIONS. 

suffer reproach = A.v.^ 
trust in = a.v.^ 
trusteth in = a. v. 
any man or woman = a. v. 
them = A.V.* 



6:7 for neither can we carry and it is certain we can carry 



any thing out 
6:16 eternal 



nothing out = A.v. 
everlasting = a.v.® 



2 TIMOTHY. 

1 : 2 child 

1 : 3 how unceasing is my re 
membrance of thee 



1 : 7 gave us not 



son (so in 2 : 1.) 

that without ceasing I have re- 
membrance of thee = A. V. 
{or that without ceasing I 
remember thee) 

hath not given us = A.v. 



^ The reading ov€iSt^o/>t€^a is confirmed by the Syriac. 

2 See note on 2 Cor. 1 : 10. 

^ Syriac, man or woman. 

* Plural, for lack of a singular of common gender. 

^ The Syr. confirms the reading 8^Aov. I would retain here 
the rendering of the A.V. only printing the words and it is 
in Roman letters, the and representing the Se of ovZL If 
persuaded that SiyXov was not genuine, I would neglect the 
OTL, as not required by the idiom of our language, and render, 
neither can we, etc. 

® Regarding these two terms as synonymous, I object to the 
<cliange as being without necessity. 



2 TIMOTHY. 67 

REVISED VERSION. SCTGGESTIOirS. 

1 : 10 incorruption immortality = a.v.-^ 

2 : 26 by the Lord's servant by him unto his will.^ 

unto the will of God. 

3 : 10 didst follow hast fully known = a. v. {or 

hast followed up)^ 
3:13 shall wax worse will wax worse 

4 : 1 the quick the living 

■^ Our best lexicons set down immortality as one of the 
definitions of a<f>Oap(TLa. So do the native Greek lexicons. 
Robinson calls l(or]v kol a^Bapa-iav in this passage a hendiadys 
for immortal life. (fiOeipo) is not only to corrupt, but also to 
destroy, 1 Cor. 3:17, and <j>6opa, destruction 2 Pet. 2:12. So 
t,uir] acjiOapTos is not incorruptible life, but indestructible life, 
i.e. immortal life. If one were newly translating the Scrip- 
tures into English, perishable and imperishable, as referring to 
a crown in 1 Cor. 9 : 25, would be better than corruptible and 
incorruptible. 

^ Peculiar as is this case, I still think it does not justify the 
introduction of so much of commentary into a translation as 
the R.y. has here admitted. There are strono^ arojuments in 
favor of the interpretation which it presents. Yet it is by no 
means impossible to regard the demonstrative ckciVov as merely 
emphatic, and thus to understand, " taken captive by him (the 
devil) unto the will of that (terrible enemy)." The Syriac 
translators seem to have so understood the text, for they trans- 
late, '' in which they were taken captive to his will." The 
marginal note might read, That is, either by the devil unto his 
will, or by the Lord's servant unto God's will. 

^ Whether the true reading of the Greek be a Perfect or an 
Aorist. Follow is objectionable because liable to be under- 
stood as meaning imitate, which meaning is here excluded by 
the context. 



68 



TITUS. 



REVISED VERSION. 

4 : 5 be thou sober 

4 : 9 Do thy diligence 

4 : 10 forsook me 

4 : 10 and went 

4 : 10 Crescens 

4 : 21 Do thy diligence 



SUGGESTIONS. 

watch thou = A.v. {or be thou 

watchful)^ 
Endeavor ^ 

hath forsaken me = a.v. 
and is gone 
Crescens is gone 
Endeavor 



1 : 5 appoint 
1 : 7 the bishop 
1 : 7 no brawler 
1 : 9 according to the teach- 
ing 



TITUS, 

constitute {or ordain r= a.v.)^ 

a bishop = a.v. 

not given to wine = a.v."* 

as he hath been taught = a. v.^ 



■^ Sobriety does not pertain to all things, but watchfulness 
does. Our best authorities in Greek lexicography give two 
meanings to v^^w ; (1) to be sober; (2) to be vigilant. In 
this passage the Syriac version renders it, he vigilant, I have 
no doubt rightly. 

^ Or, Give diligence, or, Diligently endeavor. In modern 
phrase we should say, Do your best. These remarks of course 
apply equally to vs. 21 and Titus 3 : 12. 

^ Appoint seems to shut out the idea of the elders being 
chosen by the churches. This objection does not hold against 
the same word in Acts 6 : 3, because there the election is dis- 
tinctly invited. 

* See note on 1 Tim. 3 : 3. 

^ If " the teaching " were an established desio^nation of Chris- 
tian teaching, I would not object to the literal rendering. Not 
being so, it seems naked here ; and since the meaning of the 



PHILEMON. 



69 



REVISED VERSION. 



1 : 9 in the sound doctrine 

2 : 1 the sound doctrine 

2 : 3 reverent in demeanor 

2 : 7 an ensample 
2 : 7 in thy doctrine 

2 : 13 our great God and 

Saviour Jesus Christ 

3 : 3 aforetime 
3 : 10 heretical 

3 : 12 give diligence 



SUGGESTIONS. 

with sound doctrine 

sound doctrine = A. v. 

in behavior as becometh holi- 
ness = A.V. 

a pattern =z a.v. 

in teaching 

the great God and our Saviour 
Jesus Christ = A. v.'^ 

once 

factious (or a promoter of fac- 
tion) 

endeavor 



} 



PHILEMON, 

1 our beloved and fellow our beloved brother and fellow 

worker worker 

2 our sister our beloved sister ^ 

5 of thy love, and of the of thy love and faith, = A.v.* 

faith 

6 unto Christ in Christ [Jesus] 
12 my very heart my own bowels* 

apostle is plainly, "according to the teaching which he has 
received," it seems to me better to retain the rendering of the 
A.y. and sufficient to give the literal rendering in the margin. 

^ The Syriac here agrees with the A.V. Compare R.V., 
2Thess. 1:12. 

^ Syriac, our beloved (fem. gen.) 

^ Syriac, of thy faith and the love. 

^ Alluding to his calling Onesimus his son, whom he had 
begotten. Comp. Gen. 15 : 4. 



70 HEBREWS. 

REVISED VERSION. SUGGESTIONS. 

19 write it have written it = a. v. 

21 write have written 



HEBREWS. 

1 in the prophets by the prophets = A.v.^ 

1 by divers portions in divers (or many) portions 

2 at the end of these days in these last days = a.v.^ 

2 appointed hath appointed = a. v. 

3 when he had made pari- when he had [by himself] made 
fication of sins, expiation for sins,^ 



^ Just as when our Saviour claims to cast out demons Iv 
SaKTvAo) Oiov, we render, not in, but hy the finger of God, so 
here I understand the text to state, not that God spake in the 
prophets (which might be said), but that he spoke hy them as 
his messengers, and this view seems to me confirmed by the 
adverb TroXirrpoVoos, alluding to the various methods employed 
for communicating to them God's messages. Examples need 
not be cited to prove the frequent use of Iv as instrumental. 
In such cases hy is the strictly literal rendering of ei/, and it 
would be not only superfluous but inaccurate to tell the reader 
in the margin that the Greek is in. 

^ The literal rendering of the R.V. here reminds me of the 
commercial adage, " Obey orders, if you break owners." Does 
any one doubt that the writer's meaning was " at the end of 
days, viz. in these our days " ? I regard the rendering of the 
A.y. as conveying the exact meaning of the text, although it 
would here be correct to say in the margin that the Greek is 
literally " at the end of these days." 

^ On the word expiation I would put a marginal note, 
Greek purification. To speak of making expiation (or atone- 



HEBREWS. 



7t 



REVISED VERSION. 

1 : 6 when he again bringeth 
1:12 as a garment 

2 : 1 the things that were 

heard 
2:1 lest haply we drift away 

from them 
2 : 4 powers 
2 : 17 that he might be 



SUGOKST10N8. 



again, when he bringeth =:A.v.-^ 
[as a garment]^ 
the things heard 



lest at any time we slip away 

from them 
miracles = a.v. 
that he might become 
a son, over his own house=rA.v.^ 
if ye hear ^ 
and they have not known my 

ways ■=. A.v. 
lest there be r= a.v.^ 



3:6a son, over his house 
3 : 7 if ye shall hear his voice 
3 : 10 but they did not know 

my ways 
3 : 12 lest haply there shall be 
3 : 16 For who, etc.« 
3 : 19 were not able to enter could not enter mr a.v."^ 

ment) for sins, accords with the usage of our language, but to 
speak of making purification of sins, I should say does not. 
The words by himself, are supported by high authority, and 
are found in the Syriac version. 

^ The TrdkLv is parenthetical, as frequently. The Syriac is 
like the A.V. "And again, when he bringeth," etc. 

^ These words are not in the Syriac version. 

^ The Armenian and Slavic versions have his own. 

^ I take hear in the sense of listen to, hearken to, and this is 
confirmed by the S prefixed to ih'^.p in Ps. 95 : 7. 

^ If it be thought necessary to represent the enclitic Trore in a 
translation, I would render lest there be ever, or lest there be at all. 

^ Although the probability seems strongly in favor of this 
reading and rendering, yet it seems to me that the rendering 
of the A.V. is deserving of notice in the margin. 

"^ It was not a question of ability, but of privilege. That 
privilege they could not enjoy because of their unbelief. 



72 



HEBREWS. 



REVISED VERSION. 

4r : 2 because they were not 
united by faith with them 
that heard 

5 : 11 hard of interpretation 

5 : 12 rudiments of the first 
principles 

6:1 let us cease to speak of 
the first principles of 
Christ, and press 

7 : 1 God most High 

7 : 6 hath taken tithes of 
Abraham, and hath bless- 
ed him that hath the 
promises 

7 : 7 of the better 

7 : 26 guileless 

7 : 28 a Son 

8 : 1 in the things which we 

are saying the chief point 
IS this 
8:1 sat down 



StJGGESTIONS. 



not being mixed with faith in 



A.V. 



them that heard 

hard to explain ^ 
first rudiments 



leaving the first principles of 

the doctrine of Christ, let us 

press ^ 
the most High God = A.v. 
received tithes from Abraham, 

and blessed him that had 

the promises 



by the greater 
harmless = a.v. 
the Son zz= A.V.* 
of the things which 
saying this is the sum 



we are 



hath sat down 



^ The reading of the Textus Keceptus is here confirmed by 
the Syriac. 

^ That is, for the writer, considering the dullness of his 
readers. So the Syriac. 

^ *0 Trj<; apxrj^ Ao'yos is the elementary doctrine^ and the Gen- 
itive rov XfjLarov I take to be governed not by a/o^^s alone, but 
by the combined phrase rov Trj<; apxrjs Xoyov. 

^ In contrast with avOpoiTrov;, vlov must here designate the 
Son of God, being perhaps left without the article as being a 
kind of proper name, as are frequently KiJptos, ©eos, and liv^vfjia 
ayLov. The Syriac has the definite form. 



HEBREWS. 73 

KEVI8ED VERSION. SUGGESTIONS. 

8 : 5 is warned of God when was admoDished by God when 

he is about he was about 

9 : 5 severally particularly = A.v. 
9 : 6 go went = A.v. 

9 : 7 offereth offered = a.v. 

9 : 8 hath not had not 

9 : 8 is yet standing was yet standing = a.v. 

9:9 ^5 a parable for the time was a figure for the time then 

now present . . . are of- present . . . Avere offered . . . 

ered . . . cannot could not = a.v.-^ 

Several commentators have confidently charged the A.Y. 
with mistranslation in this passage ; but I feel equal confidence 
in maintaining its correctness. The Syriac, fifteen centuries 
before, treated the whole passage in precisely the same way. 
The writer says in vs. 1 that the first covenant had, not has, 
ordinances; in vs. 2 that a tabernacle ivas constructed ; in vs. 
6 that, these things (the tabernacle and its contents) having 
been so constructed, the priests enter, etc., i.e. when the con- 
struction of the tabernacle and its furniture was completed, 
they began (and still continue) to go in and perform the ap- 
pointed services, as 2i figure (not 2i paraUe) of the good things 
which the new covenant was to bring; and in vs. 11 he goes 
on to say, But ivhen Christ came (showing that what he had 
said about the ordinances of the first covenant related to the 
time before the coming of Christ) .. . he entered once for all, 
etc. The gist of the passage is that Christ's perfect work has 
taken the place of the typical services of the old tabernacle. 
In this view, and considering that our language admits the use 
of the historical Present with much less facility than the Greek, 
it seems to me that an English translator is fully justified in 
rendering the passage as the A.V. does. 
7 



74 HEBREWS. 

REVISED VERSION. 8UGOESTIONS. 

9:17 for doth it ever avail since it is never in force while 

while he that made it the testator is living.^ 

liveth ? 

9 : 20 the covenant which the covenant which God hath 

God commanded to you- enjoined upon you ^ 

ward 

9 : 22 apart from shedding without shedding = a.v. 

9 : 28 apart from sin without sin = A.v. 

10 : 8 the which which = A.v. 

10:9 then hath he said then he said 

^ There is classical authority for the occasional use of /txrJTroTc 
instead of ov^eTrore. Compare fxrjSels for ovSets. The render- 
ing of the Syriac here agrees with that of the A.V. 

^ The R.V. seems to me to have done right in rendering 
hiaOrjKri testament in vs. 16 and 17, and covenant elsewhere. I 
would not, however, in the marginal note speak of these as 
two separate significations of StaOrJKr), but rather as different 
shades of one general signification. ALaTLOrjfjLL is to dispose, to 
arrange. Hence, haOrjKiq signifies that arrangement or order- 
ing of the relations between God and his covenant people. 
The people were indeed graciously admitted to it as a party, 
and so we rightly call it a covenant ; still it was God's sov- 
ereign disposal or arrangement, and hence he is said to have 
enjoined it upon the people. When used for that disposal 
which a man makes of his property in a will, hiaOrjK-q is rightly 
rendered testament. The Apostle glides in this chapter from 
the one shade of meaning to the other, and that not carelessly 
and inaccurately, but in view of the great fact that the bless- 
ings of the new covenant can be conferred onhj through the 
death of Christ, and thus may well be viewed as a legacy, 
which comes into the possession of the heir only through the 
death of the testator. 



HEBREWS. 



75 



10 
10 
10 
10 

11 
11 
11 
11 
11 
11 

12 



REVISED VERSION. 

15 after he hath said 

1 6 then saith he 
34 that 

38 my righteous one 
1 proviog 
5 hath had 

17 had gladly received 
19 parable 
21 a dyiug 
40 apart from us 
7 It is for chasteniDg that 



SUGGESTIONS. 

after having said 

he saith 

(omit marg.)^ 

the righteous^ 

demonstration 

had 

had received = A.v. 

figure = A.v. 

dying 

without us = A.v. 

If ye endure chastening, = 

A.V.^ 

many = a.v. 

17 rejected (for he found rejected ; for he found no room 

no place for repentance), for a change of mind in his 

though he sought it dili- father, though he sought it 

gently earnestly 

2 to shew love unto to shew hospitality {or, to exer- 

strangers cise hospitality)^ 



ye endure ; 
12 : 15 the many 
12 



13 



^ If kavTovf; is the genuine reading, regard it as the subject 
of c^civ. To account it as the object, and in apposition with 
virap^Lv, seems very unnatural. The Syriac here confirms the 
rendering of the R.V. 

^ Putting the rendering of the text into the margin. The 
Syriac has " the upright shall live by faith in me." 

^ Put in the margin, Or, In chastening (i.e. when chastened), 
endure. The reading ct is strongly confirmed by the ci B4 of 
vs. 8. 

* So 4)iXo$evLa is translated Rom. 12 : 13, R.V. 



76 



JAMES. 



REVISED VERSION. 

13:4 Let marriage he had in 
honour among all, and 
let the bed be undefiled : 
for 

13 : Be ye free from the 
love of money ; content 

13 : 6 with good courage we 
say 

13 : 8 yea and forever 

13 : 9 stablished 



SUGGESTIONS. 

Marriage is honorable in all 
and the bed undefiled ; but 

Let your conduct be free from 
covetousness, and be content 

with confidence we may say (or, 
we may confidingly say) 

and forever = a.v. 

established 



1 : 1 of the Dispersion 



2 temptations 

3 proof 

15 the lust .. . 
17 boon 



the sin 



JAMES. 

scattered abroad = a.v. {or in 

dispersion)^ 
trials 

testing {or trying) 
lust ... sin = A.v. 
gift 

•^ The Syriac agrees with the A.V. If the Imperative form 
be preferred out of regard to the context, the meaning is not 
changed. In that case in order to bring out the true sense of 
the second clause, I think it should be rendered, Let marriage 
be esteemed honorable in all, and the bed undefiled. 

^ " Of the Dispersion " seems to suggest the idea that " the 
tribes which are of the Dispersion " are something different 
from the old twelve tribes. Of course, the meaning is, the 
twelve tribes of Israel now in their well-known state of dis- 
persion. This is doubtless the force of the Article riy, and in 
English this idea is well expressed by in dispersion, or by 
scattered abroad. 



JAMES. 



77 



REVISED VERSION. 

1 : 19 Ye know this^ my be- 
loved brethren. But let 

1 : 27 himself 

2 : 2 synagogue 

2 : 4 are ye not divided in 

your own mind 
2 : 10 stumble 
2 : 18 shew me thy faith apart 

from thy works, and I by 

my works will shew thee 

my faith 
2 : 20 barren 

2 : 20, 26 apart from 

3 : 1 heavier 

3 : 2 stumble . . . stumbleth 



SUGGESTIONS. 

Wherefore, my beloved breth- 
ren, let = A.v.^ 

one's self 

assembly = a.y.^ 

do ye not make distinctions 
among yourselves 

offend = A.v. {or transgress)^ 

shew me thy faith without 
works, and I by my works 
will shew thee [my] faith ^ 

dead = a.v.^ 

without = A.v. 

severer 

offend . . . offendeth 



^ So the Syriac, Ethiopic, Armenian, Arabic, and Slavic. 
Only the Vulgate confirms the reading to-re. 

^ Although the epistle is addressed to the twelve tribes, yet it 
is clear we are to understand, those from among them who had 
embraced the Christian religion. See vs. 1. The assemblies 
of such might well be called in Greek o-waywyat, gatherings, 
but surely in English we cannot call them synagogues. 

^ No English word could more exactly represent Trrato) than 
offend (in the usage of the present day). The word stumble, 
one would think, must have been inserted here from the habit 
of substituting it for offend ; but the A.V. evidently uses 
offend in two senses, as it does also let and tell. 

* On without put a marginal note, or by. 

^ Margin, Or barren. The reading dead is confirmed by 
the Syriac. 



78 JAMES. 

REVISED VERSION. SUGGESTIONS. 

3 : 3 Now if we put the horses' Behold, we put bits in the 

bridles into their mouths, horses' mouths, that they 

that they may obey us, may obey us ; and we turn 

we turn about their about their whole body == 

whole body also A.v.^ 

3 : 5 is kindled by how small a little fire kindleth = A.v.^ 
a fire 

3 : 14, 16 faction strife = A.v.^ 

3 : 17 variance partiahty =:: A.v. 

4 : 1 pleasures lusts = A.v.* 

4 : 4 adulteresses [adulterers and] adulteresses ® 

5 : 7 until it receive until he receive = a.v.^ 

^ The reading Behold is confirmed by the Syriac. Even if 
satisfied that the Apostle wrote EIAE, I should regard it as 
only another spelling of i8e. Behold also, vs. 4, confirms this. 

^ Confirmed by the Syriac. 

^ This also accords with the Syriac. The rendering strife 
is not altogether satisfactory, but faction seems to me less so. 
'Ept^eta is the spirit of faction, party spirit. Perhaps rivalry 
would answer. 

* So also the Syriac. 'HSovi^ is primarily pleasure, then 
specially sensual pleasure. The Apostle seems to use it here 
for the desire of such pleasure. To say that pleasures war, 
seems incongruous ; so that even though the margin should 
state that the literal meaning of the Greek is pleasures, I 
would retain lusts or desires in the text, as do the Syriac, 
Armenian, etc. Such a marginal note would prepare the way 
for the rendering pleasures in vs. 3. Or, the rendering lusts 
might be given there also. 

^ The Syriac has but one word, but that is masculine. 

^ So the Syriac. 



1 PETER. 



79 



REVISED VERSION. 

5:11 which endured 

5 : 15 it shall be forgiven 
him 

5:16 your sins 

5 : 16 The supplication of a 
righteous man availeth 
much in its working. 

5 : 17 fervently 



SUGGESTIONS. 

who endure ^ 

they shall be forgiven him ==: 

your faults = A.v.^ 
The earnest supplication of a 
righteous man availeth much. 

earnestly = A.v. 



1 PETER. 



1 : 6 temptations 
1 : 7 proof 
1 : 7 proved 

1 : 12 but unto you 

1:12 by the Holy Ghost 
sent forth from heaven 

2 : 1 wickedness 

2 : 2 long for the spiritual 
milk which is without 
guile, 



trials 

testing (or trying) 

tried = a.v. 

but unto us = A.v. (and Syr.) 

with the Holy Spirit sent from 

heaven 
malice = a.v."* 
earnestly desire the pure milk 

of the word,^ 



^ Or, if the Aor. reading be adopted, 2vho have endured. 

^ Ad sensum. 

^ So the Syriac. 

^ That KttKta has both the general and the special meaning 
is unquestioned. That the same writer should use it in both 
ways, here in the special sense, where other things are speci- 
fied (all of which would come under the general sense of 
wickedness), and in the general sense in vs. 16, where no such 
specifications occur, is not unreasonable. 

® That AoyiKov yaXa. is rightly rendered, milk of the word, i.e. 



80 



1 PETER. 



REVISED VERSION. 



2 : 16 bondservants 

3:12 upon them that do evil 

3 : 14 But and if 

3 : 17 if the will of God 

should so will, 
3 : 20 a preparing 

3 : 21 not the putting away 
of the filth of the flesh, 
but the interrogation of 
a good conscience toward 
God, 



SUGGESTIONS. 

servants = a. v. 

against them that do evil = 

But even if 

if the will of God be so, = 

A.V. 

in preparation {or being con- 
structed) 

(not the putting away of the 
filth of the flesh, but the 
confession to God of a pure 
conscience)'-^ 



the word of God (comp. vs. 8), I am satisfied from the tes- 
timony of the Syriac version, which renders, " desire the word, 
as pure and spiritual milk." 

^ The rendering of IttL against (as in Matt. 10 : 21), 
notwithstanding its use just before in a different sense, is 
justified by a comparison of the Hebrew construction in Ps. 
34:16. 

^ The whole in parenthesis. 'ETrepwTT^/xa, primarily interro- 
gation, must here be understood of the profession of devotion 
to God, made by the candidate for baptism. vSo the Syriac, 
" not when ye put away the filth of the flesh, but when ye 
confess to God with a pure conscience." It is scarcely possi- 
ble that the Syriac translators could have misunderstood the 
passage. The rendering of the R.V. probably looks in the 
same direction ; but if so, it is obscure, especially as the words 
towards God will naturally be joined by the reader with the 
words a good conscience, whereas their real connection is with 
€7r€pu>Tr]iJLa, whatever that may be. 



1 PETER. 81 

KEVISED VERSION. SUGGESTIONS. 

4 : 6 even also = A.v.-^ 

4:7 be ye therefore of be ye therefore sober-minded, 

sound mind, and be sober and watch unto prayer ^ 
unto prayer 

5 : 2 according unto God [according to the will of God] 

^ The dead^ doubtless, refers to the division of all men into 
living and dead (vs. 5), viz. at the time of the judgment. I 
understand the Apostle to say that there will be no difference 
in the judgment of the two classes. Thus there is no implica- 
tion here that the preaching was to men already dead. My 
objection to even is that it seems to convey such an implica- 
tion. I regard the gloss of the A.V. '" them that are dead " as 
correct. Still, it is a gloss, and perhaps should not appear in 
a translation. 

^ Rendering aox^pcoveco as in Tit. 2:6. To be of sound 
mind is God's gift. To be sober-minded depends largely upon 
our efforts. In respect to vrjcjuo, see note on 2 Tim. 4 : 5. The 
Syriac here also agrees with the A.V. using for v^xj/are the 
same word which in Matt. 2G : 41 and elsewhere it employs to 
render yprjyopeLre. I cannot doubt that the Apostle had that 
injunction of our Saviour in mind. Sobriety has not, any more 
than many others virtues, that special relation to prayer that 
watchfulness has. The testimony of the Syriac version, com- 
ing to us from the age immediately succeeding that of the 
apostles, seems to me of special importance in cases where 
the Greek admits of two renderings. Compare note on John 
5:39. 



82 2 PETER. 

2 PETER. 

REVISED VERSION. SUGGESTIONS. 

1 : 5 adding on your part giving = a.v.^ 

1 : 5 in your faith supply add to your faith virtue, and 

virtue, and in your virtue to virtue knowledge = A.v.^ 
knowledge 

1 : 6 in your {ter.) to = A.V. 

1 : 7 and in your godliness and to godliness brotherly affec- 

love of the brethren, and tion, and to brotherly afFec- 

in your love of the breth- tion love (or and to godliness 

ran love love of the brethren, and to 

love of the brethren love to 
all) 

1 : 8 unto the knowledge in the knowledge = a.v.^ 

1 : 10 stumble fall=:A.v. 

1 : 21 men spake from God, [holy] men of God spake as 

being moved they were moved * 

■^ Neither is an exact rendering of irapua-eviyKavT^^. " Bring- 
ing in by the way " would be closer. Some such attempt at a 
literal rendering might have a place in the margin. 

^ Combining the force of the preposition Iv (indicating the 
attainment already made) with that of ctti in the composition 
of kTTV)(opy]yr}a-aT€ (indicating addition to that attainment), the 
rendering of the A.V. is justified, and need not be disturbed. 
It is sustained by the general consensus of the versions and of 
commentators. Calvin says, Subministrare in fide, est fidei 
adjungere. 

^ So Calvin, in cognitio7ie, recognizing the later use of eis 
as equivalent to Iv. 

^ So the old versions generally. It seems incredible that 
avOpoiiroL, without article or adjective or any defining term, 
should be the subject of iXdkyjcrav. 



1 JOHN. 83 

KEV18ED VERSION. SUGGESTIONS. 

2 : 3 sentence condemnation 
2:12 shall in their destroy- shall surely perish (or be de- 

ing surely be destroyed stroyed) in their corruption ^ 

14 unstedfast unstable = A.v.^ 

15 hire of wrong-doing wagesof unrighteousness=A.v. 
17 storm tempest =: A. v. 
17 reserved reserved [for ever] 

16 unstedfast unstable = A.v. 



1 JOHN. 

1 : 2 the life, the eternal life that eternal life = A.v.^ 

2 : 29 begotten of him born of him = a.v.* 

^ Rendering 4>9opa as in 1 : 4 and 2:19. See note on 1 Cor. 
3:17. To give cfiOopa an active sense is hard. 

^ If the object of this change was to avoid rendering aarrj- 
ptKTo? and aKaTao-Taros by the same word, would it not be 
better to render the latter unsteady, leaving the former un- 
changed ? 

^ There is no more occasion to repeat the word life here 
than there would be to repeat bread in translating t6v aprov 
r)fxu)v Tov l-mova-iov in the Lord's prayer. Greek idiom demands 
the repetition of the article when the adjective follows the 
noun, and the slight emphasis which that repetition gives is 
very fairly represented by the demonstrative that in the A.V. 

* Begotten and horn are equally legitimate renderings of the 
verb here used. That the phrase, born of God, is well estab- 
lished in our religious language, need not be argued. That it 
is to be preferred in this passage, most Christians, I am con- 
fident, will feel. The revisers have recognized the propriety 
of using it in translating the N. T., as appears from their ren- 



84 1 JOHN. 

REVISED VERSION. SUGGESTIONS. 

3:3 him ... he Him ... He 

3 : 4 doeth sin committeth sin == A.v. (So in 

vs. 8.) 

3 : 4 doeth also lawlessness : committeth also iniquity ; and 

and sin is lawlessness sin is iniquity ^ 

3 : 9 begotten (twice) born = a.v. (See n. on 2:29.) 

3 : 9 doeth no sin doth not commit sin = A.v.^ 

3:19 before him, before him. = a.v. 

3 : 20 whereinsoever our For if our heart condemn us, 

heart condemn us ; be- God is greater = a. v.^ 

cause God is greater 

dering of John 1 : 13. I admit that a slight infelicity appears 
in the necessity of rendering yeyevvrjiJievou, begotten, in 1 John 
5:1, where it immediately follows the active verb (which must 
be rendered begat) ; but notwithstanding this, it seems to me 
far better, in all the other places in which the phrase occurs 
in this epistle, to use the well established, tender, and justly 
dear expression, born of God. 

^ To commit sin is the normal, idiomatic expression, rather 
than to do sin ; and lawlessness designates rather character in 
general than particular acts. We might even retain here the 
rendering of the A.V. " transgresseth also the law," and put 
the literal rendering in the margin. 

■^ The rendering of the A.Y. is both more idiomatic and 
truer to the Apostle's meaning ; for the words, he camiot sin 
in the last clause of the verse are shown by the use of the 
Present Infinitive, and not the Aorist, to mean that he cannot 
sin habitually^ not that he cannot commit any sin. 

^ The difficulty here arises from St. John's use of otl before 
the phrase " God is greater." The R.V. endeavors to solve 
it by reading in the beginning of vs. 20 ort, and by taking lav 
as == av. But it seems to me that this fails to give any good 



1 JOHN. 



85 



SUGGESTIONS. 

born of God = a. v. 

toward us = a.y. (and Syr.) 

sent = A.v.^ 

seen = a.v. 

the love that God hath to us 

= A. V. 
torment = a.v. 
We love £Him]^ 
how can he ...?•= a.v. (So 

the Syr.) 
born of God = a.v. 
this is the witness of God, which 

he hath borne concerning 

his Son 
in himself = A.v. (and Syr.) 
halh given z= a.v. 
is born of God = A.v. 
hath been born of God 
keepeth himself = a.v.^ 

sense to the second on. The Syriac, like the A.V. takes idv 
as meaning if, and joins " if our heart condemn us " with what 
follows ; and this seems to me to be conjfirmed by the idv, if, 
of vs. 21. Robinson explains the second otl by supposing an 
ellipsis [then will God also condemn us], and this agrees well 
with what follows. The Syriac treats ort as an adverb, ren- 
dering ort fJi€L^(i)v, how much greater / 

^ Or, " in this is the love of God toward us made manifest, 
that God hath sent." Either may be justified by the later 
usage of both the Aorist and Perfect. 

^ The Syriac version, to which lies our most natural appeal 
in cases of ambiguity in the Greek text, has, " keepeth his own 
8 





REVISED VERSION. 


4 


: 7 begotten of God 


4; 


: 9 in us 


4; 


: 9 hath sent 


4; 


: 12 beheld 


4 ; 


: 16 the love which God 




hath in us 


4: 


: 18 punishment 


4; 


; 19 We love, 


4; 


: 20 cannot 


5: 


; 1, 4 begotten of God 


5: 


; 9 the witness of God is 




this, that he hath borne 




witness of his Son 


; 


: 10 in him 


5: 


; 11 gave 


5: 


; 18 is begotten of God 


5: 


; 18 was begotten of God 


5: 


: 18 keepeth him 



86 



2 JOHN. 



REVISED VERSION, 

8 we have wrought 



2 JOHN. 

SUGGESTIONS. 

ye have wrought ^ 



3 JOHN 



4 Greater joy have I none 

7 for the sake of the Name 

8 to welcome 

8 with the truth 



I have no greater joy 
for His name's sake 
to receive = A.v. 
for the truth 



A.v. 



JUDE. 



1 for Jesus Christ 

5 though ye know all things 

once for all 
10 are they destroyed 



11 went 



ran 



in Jesus Christ =: A.v. 
though ye have once known it 

all 
they corrupt themselves = A.v. 

{or, they become corrupt) 
perished have gone . . . have run . . . have 

perished 



12 hidden rocks 



spots 



A.v. 



soul." The force of the Greek Perfect Participle is expressed 
by is horn, while our Perfect, hath been horn brings out just 
what the Aorist Participle is here designed to express, viz. 
that there was a time when the Christian had not been born 
of God, but that after experiencing that heavenly birth he 
guards himself. 

^ So the Syriac, having the three verbs in the second person. 
The reading of the A.V. with all three in the first person, should 
appear in the margin. 



EEVELATION. 



87 



KEVISED VEKSION. 

15 ungodly wrought 
17 But ye, beloved, remem- 
ber ye 
22, 23 mercy 
24 stumbling 



SUGGESTIONS. 

wrought 

But beloved, remember ye 

A.V. 

compassion 
falling = A.V. 



REVELATION 



1 ; 


: 7 shall mourn over him 


shall wail because of him = 








AV.l 


1 


: 10 a great voice 




a loud voice ^ 


1 ; 


: 11 Pergamum 




Pergamos = A.v. (So 2:12.) 


1 ; 


: 19 sawest 




hast seen = a.v.^ 


2; 


: 2 didst try them 


which 


hast tried those who 


2: 


: 2 didst find 




hast found = A.v. 


2 ; 


: 3 didst bear 




hast borne = a.v. 


2 ; 


: 4 didst leave 




hast left = A.V.* 


2; 


: 5 I come 




I will come =: A.v. (So in vs. 
16.) 



^ Translating KoiJ/ovrai as in Rev. 18 : 9, and im as = b?. 
The wailing will not be over or for him, but for themselves, 
because of his coming. 

^ So rendered by the A.V. in a large majority of the cases 
where it occurs, and by the R.V. except in Revelation. 

^ Because relating to the vision which he had just seen. 

* The Lord is here describing the present state of the Ephe- 
sian church and its pastor, and the past in its relation to the 
present. The Aorists and Perfect which he uses relate to the 
same time. 



88 



REVELATION. 



REVISED VERSION. 

2 : 7 To him that overcom- 

eth, to him will I give 
2 : 22 I do cast 

2 : 23 each one of you 
3:21 have found no works 

of thine fulfilled 

3 : 3 hast received and didst 

hear 
3 : 4 did not defile 
3 : 8 didst keep . . . didst not 

deny 
3 : 9 Behold, I give of the 

synagogue of Satan, of 

them which say 
3 : 10 didst keep 
3 : 12 He that overcometh, 

I will make him 



SUGGESTIONS. 

To him that overcometh, will 

I give = A. v.^ 
I will cast =z A.v. 
every one of you = A.v.^ 
I have not found any of thy 

works complete^ 
hast received and heard = A.v. 

have not defiled = a.v. 

hast kept . . . hast not denied 

= A.V. 

Behold I will make them who 
are of the synagogue of Satan, 
who say * 

hast kept = A.v. 

Him that overcometh will I 
make = A.v. 



^ The repetition is a Hebraism. So in vs. 17. A similar 
repetition occurs in Acts 15 : 17, where the R.V. rightly uses 
but a single pronoun. 

^ The meaning is the same. I object to the change as un- 
necessary. 

^ I make this suggestion with some hesitation. We speak 
of fulfilling duty or obligation, but can scarcely speak of ful- 
filling works. Neither do I quite like perfected (the sug- 
gestion of the American Committee), nor the Participle co7n- 
pleted, which would be understood to mean simply finished, 
whereas the meaning seems to be that they were not performed 
as duty demanded. 

^ I regard the construction in the beginning of this verse as 
a Hebraism. Compare the frequent use of "jna in the sense of 
causing or permitting. Compare also SeSwKa in vs. 8. 



REVELATION. 



89 



BKVISED VKR8ION. 

3 : 21 He that overcometh, I 

will give to him 

4 : 5 proceed 

4 : 8 have no rest 

4 : 9 shall give glory 
4:10 shall fall down 
4:10 shall worship 
4:10 shall cast 

4:11 the glory and the 

honor and the power 
5:2a strong angel 

5 : 5 overcome 

: 7 and he came, and he 

taketh it 
5:10a kingdom 
5:10 they reign 
5 : 12 the power 

5 : 13 the blessing, and the 

honour, and the glory, 
and the dominion 

6 : 1, 3, 5, 7 Come 



SUGGESTIONS. 

To him that overcometh will 

I grant=: A.v. 
proceeded = a.v. 
rest not = A.v. {or, cease not) 
give glory =: a.v. 
fall down = A.v. 
worship = A.v. 
cast = A.v.^ 
glory, and honor, and power =: 

A.v.*^ 
a mighty angel 
prevailed =^ a.v. 
and he came and took [the 

book] 
kings = A.v. 
they shall reign ^ 
power = A.v. 
blessing, and honor, and glory, 

and dominion * 

Come [and see] 



^ I consider the use of these Futures as pure Hebraism, and 
must therefore regard it as not only unnecessary, but positively 
wrong to render them by Futures in English. 

^ That is, all glory, etc. Either rendering will answer, but 
I think that of the A.V. preferable. 

^ I should think the rendering hings admissible, even though 
PaaiXeiav be accepted as the true reading. The Future verb, 
shall reign, is sustained by the majority of the most ancient 
versions. 

* Compare 7:12, R. V. 
8* 



90 



REVELATION. 



REVISED VERSION. 

6:6a measure of wheat for 
a penuy, and three mea- 
sures of barley for a 
penny 

6 : 8 he that sat upon him, 
his name 

6 : 8 (Marg.) or, pestilence 

6 : 9 underneath 

6 : 10 great voice 

6:100 Master, the holy and 
true, 

6:11 their fellow - servants 
... be fulfilled 

6 : 13 her unripe figs when 
she 



SUGGESTIONS, 

A quart of wheat for a shilling, 
and three quarts of barley 
for a shilling (or for a 
denarius)^ 

the name of him that sat on 
him 

That is pestilence. 

under =: a.v. {or beneath) 

loud voice = a.v. 

O Lord, holy and true, = a.v.^ 

the number of their fellow-ser- 
vants ... be completed ^ 
its unripe figs when it 



6: 


: 15 the strong 


the mighty men = A.v.^ 


6: 


: 16 and they say 


saying {or and said = A.v.) 


6; 


: 17 their wrath 


(Add marg. 3fany ancient au- 
thorities have his wrath.) 


7; 


: 2 the sunrising 


the east = a.v. 


7; 


: 2 great voice 


loud voice = a.v. 


7; 


: 14 I say 


I said = A.v. 


7; 


: 14 washed 


have washed = A.v. 


8; 


: 3 add it unto 


offer it with = A.v. 



^ See note on Luke 16:6, 7. 

^ On the rendering of Ae(nr6TYj<s and Kvpto?, see preface, 
p. xi. 

^ Put in the margin with reference to the words the number 
of, Or, the course of 

^ As in 19 : 18, R.V. 



REVELATION. 



91 



REVISED VERSION. 

8 : 5 taketh the censer ; and 
he filled it 
10 : 1 strong angel 
10 : 7 is finished 

10 : 11 they say 

11 : 6 the power . 

heaven 
11:9 do men look 
11:9 suffer not 
11 : 10 rejoice 

17 didst reign 

2 crieth out 
4 draweth 

3 smitten 
3 death-stroke 
6 the heaven 
8 written in the book of 
life of the Lamb that hath 
been slain from the foun- 
dation of the world 
13 that he should even 
make 

13 : 14 the stroke of 



11 
12 
12 
13 
13 
13 
13 



13 



SUGGESTIONS. 

took the censer and filled it 

= A.v. 
mighty angel = a.v. 
shall be finished ^ 
he said = A.v.-^ 
the power . . . heaven = A.v. 



shall m-en look 

shall not suffer = A.v.^ 

shall rejoice = a.v.^ 

hast reigned = a.v. 

cried out 

drew = A.v.^ 

wounded = A.v. 

deadly wound:i=A.v.(So vs. 12.) 

heaven = a.v. 

written from the foundation of 
the world in the book of life 
of the Lamb that hath been 
slain ^ 

so as even to make 



the wound by = A.v. 



^ Both these renderings are sustained by the ancient versions. 

^ The ancient versions are unanimous in rendering these 
verbs by Futures. 

^ " Draweth . . . and did cast." The object and duty of a 
translator is to convey the meaning of his author. Surely he 
is not bound to imitate grammatical anomalies like this. 

* As suggested by the American Revisers. Comp. 17:8. 



92 



REVELATION. 



REVISED VERSION. 

13 : 16 that there be given 
them 

13 : 18 He that hath under- 

standing, let him count 

14 : 3 sing 

14:3 purchased out of 

14:4 purchased 

14 : 4 ^0 be 

14 : G eternal gospel 

14 : 6 to proclaim 

14:7 and he saith 

14 : 11 day and night, they 

that worship 
14 : 11 whoso 
14 : 15 great voice 
14 : 15 Send forth thy sickle 
14 : 15 the hour 
14:16 cast his sickle 
14: 18 Send forth 
14 : 19 Cast his sickle into 

the earth 

14 : 19 the winepress, the 

great winepress 

15 : 1 seven plagues, which 

are the last 
15 : 2 come victorious from 
. . . from . . . from 



SUGGESTIONS. 

to receive = a.v. 

Let him that hath understand- 
ing count = A.v. 
sung =1 A.v. 
redeemed from = A.v. 
redeemed = a.v. 
being z= a.v. 

everlasting gospel = A.v. 
to preach rz= a.v. 
saying = a.v. 
day nor night, who worship 

= A.v. 

whosoever =: a.v. 

loud voice = a.v. (So vs. 18.) 

Thrust in thy sickle = a.v. 

the time = a.v. 

put in his sickle 

Thrust in = a.v. 

put in his sickle in the earth 

the great winepress = a.v.-^ 

the seven last plagues = a.v. 

gotten the victory over . . . over 
. . . over = A.v. 



^ See note on 1 John 1 : 2, and compare the rendering, bi/ 
the glassy sea, Kev. 15 : 2. 



REVELATION. 93 

KEV18ED VERSION. SUGGESTIONS. 

15 : 6 with precious stone in linen = A.v.-^ 

16 : 1, 2 into the earth upon the earth z=l: a.v.^ 
16:9 of the God which of God, who 

16 : 12 sunrising east = A.v. 

16:16 Har-Magedon Armageddon = A.v.^ 

16 : 21 Cometh down came down 

16 : 21 is exceeding great was exceeding great 

17 : 8 whose name hath not whose names have not been 

been written written ^ 

17 : 14 and they also shall and they that are with him are 

overcome that are with called = a.v.^ 

him, called 

18:3 by the wine ... all the all nations have drunk of the 

nations are fallen wine . . . =z a. y.^ 

^ I do not find a trace of the reading XiOov in any of the 
ancient versions. 

■^ As in a parallel passage (8 : 7) the R.V. has it. Ets has 
so wide a range of meaning in various connections, though fol- 
lowed always by an Accusative, that we are obliged to render 
it, into, in, unto, to, for, on, upon, until, etc. A motive for ren- 
dering it into in this verse was doubtless the occurrence of IttL 
in vs. 8, 10, 12. Still, considering the variety of senses in which 
CIS is used, I think we should prefer the rendering best suited 
to the connection. In vs. 3 and 4 perhaps into should be pre- 
ferred. 

^ I see no gain in changing such a name as this, whatever 
be the spelling of the mss. If we wish to represent the He- 
hreiv orthography, we must write neither Har nor Magedon. 

^ Even if ovo/xa be the true reading. 

^ So the ancient versions unanimously. 

® So the Vulgate, Armenian, Arabic, Syriac, and Slavic. 
Only the Ethiopic confirms the reading of the R.Y. 



94 



REVELATION. 



REVISED VERSION. 

18 : 21 a strong angel 

19 : 3 they say 
19 : 7 the glory 

19 : 8 righteous acts 

19 : 18 and small and great 

20 : 15 if any was not found 

... he was cast 
21:6 They are come to pass. 
22 : 14 wash their robes 



SUGGESTIONS. 

a mighty angel = A.v. 

they said 

glory 

righteousness = a.v.^ 

both small and great = a.v.^ 

whosoever was not found . . . 

was cast = a.v. 
It is done = a.v.^ 
do his commandments = A.v.^ 



^ See note on Rom. 8 : 4. 

^ I note this passage for the sake of remarking that kul 
fiLKpwv Kol jxeydXiDv should be rendered, both small and great, 
none the less because of the synonymous construction with tc 
which immediately precedes. 

^ All of the ancient versions which have this passage, trans- 
late, It is done, reading of course Tiyove. The Ethiopic and 
Syriac omit it. 

^ Placing of course the other reading in the margin. The 
majority of the most ancient versions confirm the reading fol- 
lowed by the A.V. 



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